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1924

Elam's Notes On Bible School Lessons 1925E. A. Elam

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Recommended CitationElam, E. A., "Elam's Notes On Bible School Lessons 1925" (1924). Stone-Campbell Books. 528.https://digitalcommons.acu.edu/crs_books/528

PALESTINE IN lHE TIME OF !!OR SAVIOUR

0O..-VAIQH'.JID .. 1898 , IY Gtl:O, MAY POWELL

Ill I ...

I I i i

I~

Ro~ .

ELAM'S NOTES

ON

Bible School Lessons 1925

Fourth Annual Volume (Improved Uni.form lnterna1.ionaJ Series )

E. A. ELAM, Editor

PRICE

Single Copy, postpaid 90 cents: 5 or more copies to same address 80c each, net Postage additional 5 cents per copy

ORDER FROM WILLIA¼IS PRINTING COMPANY

NASHVILLE, TENN.

Copyright, 1924, by

E. A. ELAM

The Bible text and quotat ions used in this volume are taken from the Standa r d Am er ican editi on of the Revised Version. Copyrig ht, 1901, by Th omas Nel son & Son s, and used by permission.

In pr eparing the lesso n s of this book and his Bible lessons for twent y-five years past, the author ha s drawn valuable information from all available commentaries, hi st ories, dictionaries , chronological tabl es , etc ., and has end eavore d to give due credit in proper form for all direct quotations; but he wishes further to acknowledge his in­debt edne ss to all these for information he has expressed in his own language.

Above all, he is greatly indebt ed and most grate ful to that , thorou ghly conscientious and most profound teacher of the word of

our God, Brother David Lip scomb, now resting from hi s lab ors, while his work liv es afte r him .

Pr inted in United States of America

November , 1924

WILLIAMS PRINTING CO ., Publishers

Nashville, Tenn .

1925 LESSONS FIR ST QUARTER

Th e Lif e of J es us (Harmon y of the Go spels)- Closing P e riod of Ch ris t 's Mi nistry . (Thi rd Qua rt er of a Nin e M ont hs' Co u rse)

I. (27) • J anu ary II. (28) "

III. (29)

4.-C hri s t's T riump ha l En t ry.. . . ... Luk e 19: 29-4 4 11.- Tb e L ast Ju dgm ent .. . . Ma tt hew 25: _3 1-4g 18.- Tb e Lord's Sup per .. ...... Lu ke 22 . 7-3

I~: !(m VI. 32)

25.- J esus Co mforts H is D isc iples. · ·.·.J oh n 11 : 1-31 F eb r~ ary 1.- Th e Vine an d t h e Bran ches.. . . J ohn 15: 1-27

8.- Chri st's Int ercesso ry Pra ye r . . . J ohn 17 : 1-26 VII . 33)

VIII . 34) I X. (35) Mar ch x . (36) "

X I. (37) X I I. (38)

XIII. (39)

15.- J esus in Get hsem an e .... ..... . ...... . ..... Mar k 14 : 32-4 2 22 .- Good Cit izenship. (T emp eran ce Lesso n) ...... R omans 13 : 1-14

1.- Cbri st Bef ore P ilat e.. . . . . . . . Mat th ew 27 : 11-3 1 8.- Th e Sa viou r on th e Cross. . .. Luk e 23 : 33-46

15.- Our L ord's R esurr ec ti on ..... . .... . . Joh n 20: 1-18 22.- T h e Forty Da ys an d t he Asc ension . . L uke 24 : 13-53 2 9.- Revi ew: C losing Pe riod or Ch rist' s ·rii i~istry .. . .. . .. ....... .

SECO N D QUA RTE R Th e Spr ea d of Chri sti anit y-S tudi es in th e Acts a nd the Epistl es .

I. Apr il" II.

III. VI. V. Ma y

VI. " VI I. VIII.

I X. X . June

XI. " XI I.

X I II.

(First Quar t er of a N ine M ont hs ' Co urse. ) 5.- T h e Bl essing of P entecos t ..... ... .

12 .- Th e Crip p le at t h e Beautif ul Gate .. 19.- Li fe in t h e Earl y Ch ur ch .... ... .. 26.-St eph en t h e F irs t Mar ty r ..... .... .

8 .- T he B ene fits of T ot al Abst inen ce.

lt = -l._~ii t i : ; o~~ se ~i ~~l;ti:nTr e_as~ rer ·. 24.-Sa ul Begins H is Gr eat Career . SL -P et er at Lydda and J oppa ..

7.-P eter's Broadening Vision . 14.- Th e Ch ur ch in Anti och . . . . 21.- P eter D eHvered from Pri son . 28.- Revi ew ....... . ... .

THIRD Q UARTE R (Second Qu art er of a N ine Mo nt hs' Cou rse .)

.. Acts 2 .... ..... !Acts 3

Acts 4:1-5 :11 . ... .. Acts 6 : - 7 :60

D an ie 1: 1-20 . ... . Acts 8: 26-3 9

. .Acts 9 : 1-19 . Acts 9 : 20-3 1

. .... Acts 9 : 32-43 Acts 10: 1- 11 :18

. .... ... . Acts 11 : 19-30 .Acts 12 : 1-24

I. ( l 4) * J uly 5.- T h e Begin ning of F oreign M iss ions .. . . Acts 12: 25- 13 : 12 II. (15)

III. (16) 12.- T h e Gosp el in An tioc h of P isidi a . . ... . Acts 13 : 13-52 19.- Th e Gos pel in L yst ra ... . .. ... Acts 14: 1-28 26.- T h e Council a t J eru sa lem . . .... . .... Acts 15: 1-35 IV. (17l

V. (18 Au~st VI . (19

2.- Th e E pistl e of Jam es... . . . . . . . . . . . . . . . . . T he Book of Ja mes 9.-Begi nnin g t he Second M iss ionary T ou r . . . . Act s 15: 36-- 16 :5

VII. (20) VII I. (21)

I X. 122) X. 23l X I. 24

X U . (25 XIII. (26)

l G.- T emp era nce Lesso n . . . . . . . . . . .. Galat ians 6: 13-24 23.- Th e Mac edonia n Ca ll . . . . . . . . . . Acts 16: 6-15 30.-P aul and t he P hili ppia n J ail er . . . . . .... Acts 16 : 16-40

Sep tember 6.-Pau l W ri te s to th e Ph ilipp ia ns . . .. . . . P hili ppian s 1--4 " 13.- P aul in T hessal onica and Beroea . . .. . . . .. Acts 17 : 1-12

20.-Pa ul Wri tes to th e T hessa lonian s . . . . 1 Th essa lonian s 1-5 27.-Revi ew . . . . . . . . ... .

FO URTH Q UART ER (Thir d Quar te r of a Ni ne M ont hs ' Co urs e)

I. (27! • Octo ber 4.- P aul in Ath ens ....... . Acts 17: 16-34 I I. (28 " 11.-P aul in Corinth . .... .. ...... . .... . . . . . ....... Acts 18: 1-17

II I. 129 " 18.-Pa ul Writ es to t he Co rint h ian s . . . . ... l Co rin t hi ans 12: 1- 13 :13 I V. 30 " 25 .-Pa ul in E ph esus .... .Acts 18: 18- 19:4 1

V. 31) No vemb er 1.-Th e F igh t Aga inst Str ong Drink. (Wo rld's T emp eran ce Sunda y) . . .. . Ep hes ian s 6: 1-20

8.-P aul 's Far ewell at M ilet us . . . . ... Acts 20: 1-38 15.-Pa ul's Ar res t in J eru sa lem .... . . .. . Acts 2 1: 17- 22 :30 22.- P aul B efor e F elix . ......... . . . ... Acts 23: 1- 24:27 29.-Pa ul Before Agr ippa ... . . . .. . . . . Acts 25 : 1- 26:32

D ece;" ber 6.-Pau l' s Voyag e and Shi pwr eck . . .. Acts 27: 1-44 18.-Pa ul in M elita and Rome . . . . . Acts 28: 1-3 1 20.-Pa ul 's Summ a ry of H is Lir e . . . . . . . . . . 2 T im ot hy 3 :10, 11; 4 : 6-18 27.- R evie w : F rom At hens to R om e .. . .. . . . . . . .... . . .

VI. (32) VII. (33)

VIII. (34) IX . (35) X. (36l

XI. (37 XII. (38

X II I. (39

*Numbers in parenthesis indicate the continuation numbers or this course.

6

n.c

3 A ,D

7 7-26

26

27

27

CHRONOLOGICAL TABLE From the B irth of Chr ist to His Ascension

an d Ha rmony of the G<>:&pels

COPIED FROM O XF ORD BIBL E

EVENTS LOCALITY MARK. L UKE .

The DrvTh'lTY of CHRIST _________________________________________________________ _ _ Pr eface _________________________ ___________________ ___________ _________ i . 1- 4 An nuncia t ion of the b irt h of

Joh n t he Bap ti st. ____________ Jerusa lem___ __ ____________ ____________ i . 5- 25 Espousa l of Vir gin Mary _______ Nazareth______ i. 18_______ ____________ i. 27 The Annunci at ion of the bir t h

of Jesus ______________________ Naza reth ______________________________ i . 26-38 The vis it a tion of l\•lary to Eliza- Hebron 1 o r J ut-

beth _________________________ t ah __________ -------·-·-· ____________ i . 39-55 He r re t urnto Tazareth ______________ ___________________________________ i. 56 Joseph 's vis ion _________________ Na.za ret b ______ i. 20-25 Birt h and infancy of J ohn the

Ba pti st.. ____________________ Hebron ____________________ ____________ i. 57-80 BA1d·rth or Jesbus __ h ___ h ___ d _________ Bet,IJleb em ____ ·-·-- -·- · --- ____________ ::·.

81=;

6 oration y s ep er 5_______ _ _____ -· · --· -··- ·· ___________ _ C ircumci s ion __________________ _ _____ i. 25 ____________ ii. 21 Prese nt a tion an dpurification ___ Jerusalem _______________________ ______ ii. 22-29 G,nealogies ____________________ ·--- --- -------·- i. 17 ____________ ii i . 23 Adoration by tbe wise m en ____ Bethlehem ____ ii. 1- 12 F light into Egypt._____________ Egypt _________ ii. 13-15 Massa cre of the lnn ocen ts ______ Bethlehem ____ ii. 16- 18 Return to Naza reth ____________ Nazareth ______ ii . 19-23 ____________ ii. 39 Child hood or Jesus_____________ " ______ ----· - ·--··- ·- ·· ·-··- ··· ii . 40 Wit htbedoctor s inth etem ple __ Jeru sa len1. __________________ __________ ii. 46- 50 Youth of Jesu s ________________ Naza ret h __________________ --··---- - --· ii. 51

M I SSI ON O F ]01:IN Tl:IS BAPTIST

Min istry of J ohn the Bapt ist. __ Bn pt isms by " " Witn ess t o C hrist by Bapt ism o f Jesus Temptat ion of Jesus . __ . ______ _

Bet,9abara ___ _ iii. 1-4 i ii. 5 ii i. 11, 12 iii 13-17

i. 1- 8 i. 5 i. 7, 8 i . 9- 11

i . 12, 13

iii. 1-6 iii. 7 iii. 15-18 i ii. 21 ,22

iv. 1- 13

JOHN

i . 1- 5

i. 6- 15

\Vildcruess o f J uda ea_______ iv. 1-11

Joh n t he Baptist's seco nd t es ti-mon y _______________________ Bet!}''\ba ra ______ _______________________ ____________ i. 19-35

Call of first disciples (five) _____ _ _________________ - - ---------· -·-·-------- i. 37- 51

Christ 's First Appearance

F irs t miracle, at C ana ________ _ V is it to Capernaum ___________ _ F irst PAB SOVl?R ; first c leansing

or temple __ .. -- -----. --- -- - -­D iscou r!-e with Nicodemus __

The Bapt ist 's las t te stimony __ _ C hrist 's visi t to Sama ri a _____ _

" return to Ca na _______ _ healing of nobl eman's son _________________________ _

F lR S'I' P UBL IC PREAC.Hl NG

I mp ri sonment of Joh n tbc Bapt ist. ______ ._ .. . _____ . ___ _

Ch ris t 's pre ach ing in Ga lile e:-" " a t Naz...'l.retb ___ _ " " a t Cape.r na um __

Ca ll of Andrew, P eter, Ja mes and John .. _··--- - ----···- --­

Mir ac les :-Cas ting out a devil._ He ali ng Pet er 's mother-in- law _

u many sick a nd di sease d

Can a __________________________________ --- - -·-·- -·- ii . 1- 11 Cape r naum ______ _______________________ ___________ i i. 12

Je rus~?ern ________ _________ --- -- - - ----- ___________ _

Aenon _________ _______________________________ ____ _ Syc har ________________________________ --· - · -·----· C?na ________________ _________ ____________________ _

Machaerus _____ iv . 12 i. 14

• 1aza reth __________________ vi. 1 Capernaum ____ iv. 13 ___________ _

______ iv. 18-22 v i. 16

______ ---- -----·-·, vi. 23 :::::: :::::::::::: ~l: ~~

iv. 15-30 iv. 31

iv . 33 iv. 38 iv. 40

ii. 13-23 iii . 1-2 1 iii . 25-36 iv . 1-42 iv.43-46

iv . 46-54

A,D, E VENTS, LOCALITY MATT. MARK, L u KJ.l, JOHN,

FIRST GENI?RAL ClR CUlT

27 Prepara tory Prayer _____________ - -- --- ----- -- - ·· ···-····-· ·· i. 35 iv , 42 iv. 44 C ircuit throu gh Ga lilee •• • •• _ •• - ···--···----··· iv . 23- 25 i. 39

SERMON ON THI! MOUNT •• __ ._.. Hill above Ge nnesa reth __ v.-v ii. 27

Ser mon in the boa t ; m iracu lous draug ht or fis h _______________ Gen nesa reth ___ _______________________ _

Hea ling or a leper ______________ ________________ v iii. 2-4 i. 40 Reti rem eutf or prayer _____________ __________________________ i. 45 Hea lin g or pa ls ied m an _________ Cape rnaurn ____ ix. 2 ii. 1 Ca ll o f Ma tth ew (Levi) , supp er

an d di sco urse ________________ ix. 9 ii. 13-18

Second Yoar'a Ministry

v.1 v . 12 v . 16 V, 17

V, 27- 33

28 Second PABSOVllR • •• - •• ···-- - --· Mira cle a t Bethe sda , a nd di s-

Je.rusa le1i-1 ..... ----- ----- -· ____________ ---- -------· v, 1

28

28

course on it_ ________________ _ The Sab b a th; pluckin g corn _ •• The mira cle of th e with ered

h and ••• · ········· ···· -------Oppositio n of H erod ia ns _______ _ R etirement/ or prayer __________ • Ord ination or Ty,1el ve Apostles ._

SERM ON IN THI ! PLA IN

Jer usa lem ___ •• · ---·· · ··-·- ··--··· ····· · -·· ·· · ·· · · · v , 2-4 7 Ga lilee________ xii. 1 ii. 23 vi. 1

Ca~naum. ___ x!!· 10 ---·-· XII , 14

·-· · ·· X , 2- 4

iii. 1 iii. 6 iii. 13 iii.14

v i. 6 vi. 11 vi. 12 v i, 13

(o r Ge nnesa rcth)._. __________ nea r Capc rnaum - - ·-·· -·-·· · - ··---- - ·-- - vi, 17-49 v ii. 1 vii , 11

Hea ling ce nturi on's se r van t_.__ Ca pernaum .... vii i. 5- 13 - ·-- _______ _ " son of wid ow of Na in_ Nai n __________ ---- -·- - -- -- ---- ---·-·--

Messa~e fro m John th e B a pti s t; C hri st' s testi mony .. ·--- -- -·-

Warn ing to C horaz in, etc .. . . .. . Mary Magdalene ___ ··- --·- -· - --

Se coN o GENERAL CrncmT .

T hroug h Ga lil ee ••• _ ••• -- · - -· --Hea 1ing o r a demoni ac . ..... .. _ Blasp h emy agai nt the Hol y

G h os t ••••• · -· -· ·· ···· · ···· · · The unc lea n s pi.riL _ .. ·--- ··-·­'"fhei nterrupti on of Hi s rela ti ves P ara b les :-The Sower·--·---· ·

41 T ares . .. ... . .. . :: Must ard see d .. .

L ea ven·- ·--·- · -" Cand le. _______ _ " Tr easu re ... ___ _ " P ea r l_ _________ _ u Ne t. . . ________ _

Ch ris t ca lms th e s t orm·--- - · --

" su ffers dev ils t o en t er th e s ,vinc· -··-·-·--·- -··· ·-- · ---·

Para b lcs:-B rid egroom .... . - · _ New clo th an d new

Miracles: -I ss ~~i~fbi~ ~J.-.~~=== J ariu s' d a ught er _. __ Two b lin d men . . .. . Dumb sp irit. _ ... __ _

Tumo G llNllRAL Crncu 1T.

Ca pern a um _. __ xi. 2- 7 v ii . 17- 24 " ···· -- xi. 20-28

Cape.rna un1 (?) - ·-· - ·· --·-- ·- --- - - ·--·- vi i. 36

Ga lilee •• •• •• __ ·· --·-· -· - -- iii. 19 Caperna um ____ xii. 22

Pl a in of Ge n· ne~re th .. _

xii. 24 xii. 43 xii. 46 xii i 1- 9

18- 23 xiii. 2-l xiii. 3 1 xii i. 33

xiii. 44 xiii. 45 xiii. 47

Sea of Ge nnesa. ret h ------··· v iii. 24

iii . 22

iii. 31 iv . 11 14 -20

iv . 30

iv . 21

iv. 37

v iii. 1-3

v iii. 4, 11 - lj

viii. 16

viii. 23

Gadara _··· -- ·· v iii. 28 .• _. v . L. - . .. . v iii. 27 Ca per naum .. __ ix . 15

Ge nnesa rcth ... Ca 1~;l"nau m ._._

ix. 16, 17

} ix. 18

ix. 27 ix. 32

v. 22 v iii. 41

x. 1 v i . 6- 11 ix . 1-3 F ea th o f Joh n th e Ba pt is t. •••• Mac h ae ru s. ___ _ "ced ing five th ousa nd _________ Be th sa ida. ___ _

xiv 25 v i. 48 -· - ·-·· ·---- VI. 1, I ~i ssion of t he Twelv e Apos tl es . -- - ·-· ··-· ·- · -··

\DV?,lki ng on the wat er __ ·- - - -· ·· La ke·-·-·-·· -­tsco urse on the pla in and in

- the sy nagog ue ______ . ________ Caper nau m __ __

:~~ · }3 ~: 16 ~:. r2 I v . 1

xiv 34- .•. . - - ····-- ·-- · ---------·· · v i 22- 70

7

A,D, EVENTS , L OCALITY MATT, MARK, LUKE ,

28

.

28

Third Year's Ministry

D iscourse on pollution __________ Capcrn aum ____ xv . 1-20 Sy rop hoenicia n woman ________ Phoen icia ______ xv. 21

vii. 1-23 vii. 24

Mira d es:- I-Iea ling of th e deaf a nd dumb man ______________ Deca polis __________________ vii. 32

H e.."llingo fma nys ick " xv . 29 Feeding four thou s-

? nd _____________ _ Pa rab le of leave n _____________ _

Ge .1:~esaret b___ xv: 32 viii. 1 _ ___ _ _ XVI , 5 • ••••• Viii. 14

H ea ling bli nd rn a 11 _______ ___ __ _ Be th sa ida ______ ___________ viii. 22 Petl:1"'~ _confess ion of Chris t 's D1vuut y ____________________________ ________ xvi.13 TRA NSFIGURA TION ___ ____ ______ Mount Tabor,

o~, Hermon. _ Hea ling d emoniac child _______ _ P redict ions o f His P ass ion._ ___ Ga lilee __ : ::::: 'r he s ta t er in th e fish 's mouth . Ca pern a um ___ _ Lesso n on doc ility _____________ _______________ _

" forg ivenes s ___________ -- - ------ - ---- --self-d enial. __________________________ _

Pa rab le of the u1m1erciful ser-

xvii.1 xv ii. 14 xvi i. 22 xv ii . 27 xviii. 1 xviii. 15 xvi ii.1 8

va nt _________________________________________ xv iii. 23

viii. 27

ix. 2 ix. 14 ix. 30

ix. 33 ix. 43

ix . 18

ix. 28 ix. 37 ix . 43

ix. 46

T~i~~~~e~~~-~~~~~~~~~~~== Jer~ ~ Ien~~~=== :: ::: : :::::: :: : ::: : ::::: :::: : ::::::: Officers se nt to a rr es t R ini. _ _ __________ ______________________________ _ 1~he ad ult er ess______________ _ _____ ________________________ ___________ _ Di scou r es__________________ _ _____ ----- ------- --- --------- ---- --------Thr ea tened with ston ing____ _ __________________ _____________ _________ _

He a ling of blind ma n, an d di s-cour ses. ____________________ _

C hri st th e D ooR ..... .. ..•... . . " Goon S AI!PEmR n ____ _

FEA ST O F DED ICA11ON •••• ••••• • C hri s t 's oneness wi th the .

vii. 2 1 10 vii.lo-46 vii. 30. 46 viii. 3 viii. 12 viii. 59

ix. 1 X . 1 x. 11 x. 22

F a ther ______ _____________ _ · · ··-· ·- -····-··-· . . ....•.... . ·· ··-·-·· · -· · x. 30

Chris t 's re tr ea t ac ross t he J or clan ________________________ _ Per a ea _________ ____________ _______________________ x. 40 C hr ist 's rais ing of Laz ar us ____ _ C hri st 's retr ea t t o Hphr a im ___ _

B ethany ..... -. ··· ·-·-··-····- · -·-·· -·- ··-·-·· · ···- xi. I Ep hra im . .•.•. ····---·-· ·- ·····- ·· ··· · -·-- -·· · · ··· xi. 54

•Chri st 's r epulse by th e Sa ma ri-tans ________ ________________ San1 a r ia _______ ____________ ___________ _ •iti ss ion of th e Seve nt y _________ Ga lilee _____________ _______ -- -- _______ _ •P a rable of the Good Sama ri ta n Jerusa lem _________________ ___________ _ •visit to Martha a nd l\1ary _ ____ Bet ha ny _______ ______________ _________ _ *The Lord' s Pray er . . .... ... ... t MountofOlives v i. 9--13 ·· ·····-·-·· Par ab le of the importunity of a t

friend _______________________ _ ______________________ _

i ~: ~i~~r c! Y.~i-t--~~=~~==~=~==== Jer~~alen~: ~=== ============ ============ Go d 's pro vid e.nee to birds a nd

Ao\vers. ____________________ _ The ba rr en fi g tree ~ __________ _ The wom a n with a n infirmity ._

•The mu sta rd see d ____________ _ •Heal ing t h e man with drop sy __ •L esson on humility ___________ _ Parables:-The G rea t S upper .. Th e Lost sheep and piece of sil-ver _________________________ _ " Prodi ga l so n _______________ _ " U nju sts tew a rd ____________ _ " D ives a nd l, aza rus _________ _

•The t en lep ers . _______________ _ Parab les :-Importun a te widow

Ph ari see and publican ____ _ Ri ch youn~ m a n _________ _ La bour ers in the vine ya rd T en pounds ______________ _

•H ealin g' b lind Bar tim ae us _____ _

San1a.ria _______ ______________ _________ _ Jen!~ le.m _______ __________ ___________ _

. . .• .• xix. 16 x. 17 - - - --- xx. 1

Jeri cho . .... ... xx. 29 x. 46

ix. 53 x. 1- 17 x . 30 X . 38 xi . 2-4

xi. 5 xi. 14 xii. 16

xii. 22-30 xiii. 6 xiii. 11 xiii . 18 xiv . 1-4 xiv. 7 xiv . 12

xv . 1 xv . 11 xvi. 1 xvi. 19 xvii.11 xviii. 1 xviii. 9 xviii, 18

xix, 12

• As an inte rva l of nea rly thre e month s occ urr ed betwe en the Feas ts of Taber nac les a nd Dedication, some pkice the events marked • in that intenra l, an d va ry their ord er, putting the ' 'hes. ling of the ten lepers'' imm ediat ely afte r th e " repulse by tbe Saina.r itans."

tSome of t hese pl aces are unc ert ain .

A ,D,

29

29

EVllN T S. Loc,u,ITY . MA'l"I', M .ARK .

Tm! LAST PABSOVJlR ,

The supper in Simon's house ____ Be th any xxvi 6-13 xiv . 3- 9 Mary a noint s Jes us_____________ '' - -- ---- xxvi: 7 xiv. 3 Triumphant entry into the

temple •••.. ....• .••••••• ... •. R etirement to Bethany _______ _ Cursing the fig tree ___________ _ Cleansing the temp le. ________ _ Retirement to Bethany _______ _

J erusalem . . .•• xx i. 1--17 Bethany ...... . xxi. 17 Mount of Olives xxi. 18 Jerusale1n .. ___ xxi. 12 Bethany ......... . . ....... .

xi. 1- 11 xi. 11 xi. 12 xi. 15 xi. 19

The withered fig tr ee and its lesson _______________________ Mounto fOli ves ____________ xi. 20

Discourses in t he temple:­The fathe r and two sons._ The wicked husbandmen •.

J en: ~ lem ____ . ::L ~~

The wedding garment_ __ _ Tribute money __ ·--·----­T he Sadducees a nd r esur ·

rect ion. __ -· - ·--·---- __ _ :: G~eat ~om 1~1andmcnt_ " ,y_1dow s nute ••••• •• •

Eight woes ·-·----·- - ­De struc-tion or Jerusalem

and of the world........ . .... . P a rables :-Te n vi rgins_··-- -·- · Mount of Olives

Talents.- -·-----··-- ·· ··-- " " Sheep and goats.--·---·-·

Warn ing of the betr ayal.... .. .. Bethany .... . . . Th e counse l of the Sanhedrin__ _ Jer~~ lem .. -·-Judas' betrayal ... . .......... . .

xxii. 1 xxii. 15

xxii. 23 xxi i. 34

xxiii

xxiv. 1 xxv. 1 xxv. 14 XXV. 31 xxvi. 1 xxvi. 3 xxvi. 14 xxv i. 17

xii. 1

xii . 13

xi i. 18 xii. 28 xii. 41

xiii. 1

xiv. 1 xiv. 10 xiv , 12

LU KE ,

,, xix. 29-41

xix. 45

xx. 9

XX, 20

xx. 27

xxi. t

xxi. 5

xxi i. 1 xxii. 3 xxii. 7 Pr eparation of th e Passover ____ Jen:~ nlem .... .

\Vashing the apostles' fee t_ _____ ·· - --- ---- -· - ---·- ·--· ·- - -·--- -···---- --- -xiv. 22 xxii. 19

xxii. 21 The break ing of bread . . .•..... ''One of yo u sha ll betray me" __ " l s it I?''-·------····-· - ··--··­T he giving of the sop . "That

thou doest, do quickly"-·-- -Depart ure of Jud as .•..•.• . .... Peter war ned·----···-·-·--- -·· The blessing the cup .•••.... ... The diSC"ourses afte r supper. ___ _ C hri st's prayer for Hisnpostle s.

'.f~: ~:~;::::::::::::::::::::: His prayer (repeated thrice) ... His sweat , a nd the ange l 's

comfort._·· · · ···-- --·· ··- --· The sleep of the apostles ... ... . Betraya l by Judas ... ... . ... . . . Peter smites Malchus ____ ···· - · Christ heals the ea r of Maleh us

u forsaken by His disciples led to Annas ___ ···-·-- - ·

" trierl by Caiaphas ..• _ •. Peter follows Christ. ..••...... The high priest's ad jurati on .. _. Chri st condemned, buffeted,

mocke d . .•.....•.•••••••... . Peter's denial o f Ch ri st. . ..•... Chri st be fore Pilate .• ••.•.• _ .. Repenta nce of Judas ...•• ·-···· PHate comes ou t to the people_

speaks to Jesus private ly .. " orders Him to be scou rged

Jesus cr owned with thorns " exh ibited by P ila te: "ECCe 11 Homo!" •••• •••• •• ••• ·- - -- · u accused forma lly. _______ ._

sen t by Pilate to Herod , "Bmoeked, a rr ayed in purple._.

. rhold your King!" . . ..... .. . Pilate de sires to release Him __ _

- --·-- xxv i. 26

- · ··- - xxvi. 22- 25 xiv . 19

______ xxvi. 34

---·-- xxvi . 28 xiv. 30 xiv. 24

xxvi.30 xiv . 26

xxii. 34

Gethsemane.. . xxvi. .37 xiv. 33 xxii. 39 . . ..•. xxvi. 39-44 xiv, 3,6· 39 xxii . 42

. . . ... xxvi, 40--45 xiv, 37-41

. .•... xxvi . 47-50 xiv. 43, 44 --· - ·- xxvi. 51 xiv. 47

-···- · xxvi. 56 xiv. 50

xxii. 431 44

xxii. 47 xxii. 50 xxi.i. 51

Jerus.1.lem •. . •• ·-····-- ···- -- -----···-- ·---- - ·--· --" xxvi. 57 xiv. 53 xxii. 54

xxvi. 58 xiv. 54 xxii. 55 xxvi. 63 xiv , 61

xxvi. 66, 67 xxvi. 69 xxvii. 1 xxvii. 3

xxvii. 26 ---··· xxvii. 29

... --· xxvii. 11

xiv . 64-, 65 xiv. 66 xv. l

xv. 15 xv. 17

xv. 2

xxii. 6.3-65 xxii . 55-59 xxiii. 1

xxiii. 2

·----- ---··--- ---· --· ----- -- -- xxiii. 6- 11

xxv ii , 15 xv.6 xxiii, 17

9

}ORN,

xii, 1 xii. 3

xii . 12-20

xiii. 1-17

xiii . 18

xiii. 261 27 xiii. 30 .xiii. 36

xiv.-xvi. xvii.

xviii. 1

xviii. 2-4 xviii. 10

xviii. 12 xv iii. 15 xviii. 15

xvii i . 17-27 xv ii i. 28

xviii. 28 xviii. 33 xix. 1 xix. 2

xix. 5

xix. 14

A, D .

29

EVllN 'J'S ,

Ta n L AST P . .sso v na-Co nt 'd .

P ilate receives a mess age fro m hi s wife .· -- --- - -·· - - ---- - -- - -

" was hes his ha nds ________ _ releases Barabbas _______ _ delive rs Jesus to be cr uci-

fied .. .•.. . . . . . . . . . ... . ...... S imo n o r Cy rene ca rries t he

cross .. _____________________ _

'£~if I~i~ :!i~b:~;~~~~ ~~~~!~1! T he SU(.>erSC'ription ____________ _

T Hil SEV!lN W ORDS,

1. Fat her.forg ive them •••••.••. • H is >earments parted , anrl

ves ture allott ed __________ _ Passe rs- by rail, the tw o

thi eves revile ____________ _ T he peniten t t hief_ _________ _

2 . To-day shalt thou be with m e in Paradise _________________ _

3. Wom an, behold thy So n, &c ... T he darknes~ - --- - --- - ----- -

4. My God, my God, why hast thou f'>rsaken me!_ _____________ _

5. I thirst. •••• •• .•• • ••• •• • • ••• T he vi neji!a.r ______________ _

6. It is fmished .. • . . •. • • •• ••• •• 7. Father, into thy ha11ds I com-

mt11d my sp irit_ _________ _ Rending of th e ve il_ __________ _ Opening or graves, and resurrec -

ti on or sai nts ________________ _ Tes tim ony or centurion._ - ----· Watch ing or th e wo men _______ _ P ierci ng Hi s s ide . ____________ _ Tak ing down from the cross,

and buri a l by Joseph of Arimatbaea a nd N icodemus .

A guard place d nt the door, w hic h was sea led ___________ _

THI! G Rl!Al ' Fo Rl 'Y DA vs.

\Vomencarry spices to the tomb An ange l had rolled aw ay tb e

stone _______________________ _ \Vome n annou nce the resurrec--

t ion ________________________ _ P et er an d John ru n to t he tomb Th e wom en ret urn to the tomb The guard s report it to the cbie[

priests ________ -- ---------- - --

APP !lARANCllS OF CHR1 S'1' AF'I'llR Hrs R.ESURRllC 'J'lON '

t. T o Mary Magda lene .. . ... . "All hai/! Fear 1101. T ouch

1nt not _________________ _

2. To the wome n returning home ___________________ _

"Go, t,ll my brethren ti,at they g~ i111-0 Galil•e; there shall ll1ey see 111-e.11

3, T o two d isciples go ing to Em maus ________________ _

(Expositi-011 of propheoies on the Passim ,).

4. To Pete r (1 Co r. xv , 5) •• •••

L OCALlT V M A'J"J',

xxv ii. 19 xxv ii. 24 xxv ii. 26

xxvii. 32 xxv ii. 34 xxv ii. 35 xxv ii. 37

MA.RK ,

xv . 15

xv . 21 xv . 23

xv . 26

L UK£ ,

xxii i. 25

xxiii . 26 xxiii. 36 xxiii. 33 xxiii. 38

J OHN ,

xix. 16

xix. 18 xix, 19

Golgot ha .. ....••.•• .• •••....... . . . . .. . xxii i. 34

xxv ii. 35 xv . 24

xxv ii. 39-44 xv . 29-3 2

xv. 33

______ xxv ii. 46 xv. 34

xxiii. 23- 34 xix. 23

xxiii. 35 xxiii . 40

xxii i. 43

xxiii. 44 xix. 26, 27

Col~ot ha . ..... . ....... ... . ... .... . • . .. . ...• • . .. •• . xix. 28 u ______ xxv ii . 48 xv. 36 ____________ xix, 29

_ _________________ ______________ __________ xix. 30

Jerusa lem _____ xxv i i. 51

xxvii. 52 Go l5otha~ ~==== xxvi i. 54

xx v i i. 5$

xv. 38

xv . 39 xv. 40

______ xxv ii. 57- 60 xv. 46

Th e Garden ___ xxv ii. 65. 66

xxvii i. 1

xxv ii.i. 2

xvi. 2

xxiii. 46 xxiii. 45

xxiii. 47 xxiii. 49

xxiii . 53

xix, 31

xix. 38

xix. 39-42

Jerusalem _____ xxv iii. 8 ____________ ~- - - -- - --- - - xx. 1,2

T he S;arde~=== ============ ============ :; :~: {2 xx, 3

Jerusa lem ______ xxv i ii. 11- 15

T he Carde n . .. ... ... . . . ... xv i. 9, 10

xxv ii i. 9

xxv iii . 9

Emtnaas __ ,. ___ ____________ xv i. 12 xxiv. 13

Jerusa lem •• • ••• ••• • • • • • • ••• •••• • •• • • • • xxiv. 34

10

xx. 14

ax . 17

A,D , EvnNTB. LoCALlTY, MATT, MARK, L UKrt. ]OIIN ,

APPEARANCES OF CHRI ST AFTER Hrs RssuRRECTION-Co nt'd.

5, To ten apostles in the upper " room. ___________________ ------ ------------ ------------ xxiv, 36 xx. 19

"Peace bt unto you. As my Father halh sent me, even so settd I you."

"Receive ye the 'Floly Ghost. Whose soever siusye remit , '' &c.

6. To the eleve n apostles in the " upper room __ . ___________ ------ ------------xvi. 14 ------------ xx. 26

"Peace !le unto you!' To Tho m as .

"Reach hither ll1yfi,iger ,"&c. " Bless ed are they lhat hat•e not

seen, and yet have believed ." 7. To seven apos tles at the Sea

of T iberias _______________ Tiberias _______ ------------ ·----------- ----------·- xxi. 1-24 To Peter. " Feed my sheep. Feed my

lambs ." 8. To eleven apostles on a

mountain in Galil ee (l Cor xv. 5) ____________________ Galilee ________ xxviii. 16

"All power is given unlo mt in heaven. and i,i earth."

"Go ye and teach all nation.s1

baPtiiing them.'' &c:. "Lo 1 , am wilh you ahuay,

even 1m /.o the end of the world. Amen."

9. To five hundred br ethren a t Galitee 1 or once (I Cor. xv. 6) _______ Bethany

10. To J ames (I Co r . xv. 7) ____ xvi. 19 xxi v. 50,51 11. Asce nsion u Be th a ny _______ ·-----------

12. To Paul (I Cor. xv. 8)~::::: Dam ascus (I) _

11

Supposed Chrono l ogy of the Acts and Epistles

~/ _______ _ 30

30- 35 35-40 40-43 43-46 46-54

55-60

60- 63

61 62

63 63

63 63 64 64

65(?) 65 65 66

71

75(?) 96 97

Intro duct ion to the Act s of the Apostl es (i. 1-14). Eve nt s t ill the appointm ent o[ deacon s (i. 15-vi. 6).

" " convers ion of Cornelius (v i. 7-x.). " estab lishment of the Church at Antioch (xi. 1-26). u end of Paul 's first mi ssionary journey (xi. 27-xiv . 28). " " second mi ssionary journey (xv . 11-xviii. 22).

Ep ist les :- ! Th css . (52); to Tbc ss . (53). u end of Paul's third missionary journey (xviii. 23-xxvi.).

E pistl es:- ! Cor. (57); 2 Cor., Gal. (57); Rom . (58). Paul 's impri sonment at Cc1esarea and voyage to Rom e (xxvii, xxviii.)

Ja mes' Genera l Epis tl e to Jewish Chri stians. Pau l write s bis Epi stle to Ep hesians . Timothy an d Epaphroditu s arrive at Rome , bringing tidings from Co losse (Col. i. 1-7). Paul 's Ep isll e to Colloss ian s.

" " Phil cmon, on behalf of Onesimus, his runaway slave. " " th e Phillippians . " " th e Hebrews, explaining bow th e Old Di spensation is deve loped into the Ne"

Tim othy lib era t i,d (Heb. xiij . ). Paul vi its Crete; leav es Titus in charge or Church there . Peter writ es bis first E pistle to Jews and Gentiles scattered abroad and persecuted . Paul goes to Macedonia . .

" writ es fir st Epi stl e t o Timothy, at Ephe sus (1 Tim. i. -vi. ). " E pist le to Titu s.

wint ers at Nicop ol.is, Dalmatia, Troas. Jud e writ es bi s Epist le. Peter write s hi s seco nd E pist le to Jewish and Gentile Chri stians scatterea through Po ot n . Pau l's seco nd impri sonment in Rom e; tried before Nero. Paul 's seco nd Ep istle to Timothy, summoning him to Rome .

" martyrdom . Peter 's martyrdom at Rome. D estruct ion of Jerusalem by Titu s. John writes bis three E pistles . Jude writ es bi s Ep ist le. John writ es t he Book of Rev elatjon.

" " bis Gospel.

12

ELAM'S NOTES ON

INTERNATIONAL SUNDA Y~SCHOOL LESSONS IMPROVED UNIFORM COURSE FOR 1925

INTRODUCTION

This book is for the ben efit of te acher s as well as pupils.

All sho ul d be students of the whole Bible, and should avail them­sel~s of all helps possible to und erstand the customs of the times in which the people spoken of lived; the topography of the countries mentioned; the history of these countri es an d people; especially the mea ning of all words used; and, above all, the will of God, that it may be done .

No one ha s taught the Bib le, who ha s not tau ght the supreme duty of practici ng it as it r elat es to all conditions and circum stances ot life regarding both men and God. In this respect it is different and superior to all other books in the world . One may study law or learn astronomy whether or not one pract ices law or uses astronomy; but not so with the Bible. It must be obeyed. The one · great end to be accomplished by both st ud ying and teaching it is obedience to it. No one is fit to teach it who loses sight of this end.

Studying and teac hing the Bibl e, then, is far more than st ud ying and teaching literature, history, biographies, or philosophy, etc. Th ere is suc h a thing as "holding a form of god line ss , but having denied the power ther eof"; of "ev er learn ing, and nev er able to come to th e knowledge of the truth." (2 Tim. 3 : 5, 7.) This should not be done, but it will be done unl ess great care and much earne stness is manifested in practicing what is learn ed. .

One can not st udy the Bible too much, but one can practice it by far too little . Meeting in group s-m en or women-through the week, and on Sundays, in order to study the Bible is perf ectly right, if done always according to God's will; but alway s studying or teaching it and not practicing it is hypocri sy. Teach ers are supposed to know mor e than the pupils-at least , to take th e lead in preparing and knowing th e lesson. Hence the lessons are fuller for teachers .

If some lesso ns in this annua l seem too lon g for some pupils, t.hey '.1re not too long for good teacher s, and the apt teacher knows the abil ­ity of h is class and what in the lesson is mo st adapt ed and beneficial to his class. Beside s, one ha s a whol e week in whic h t o pr epare the l~sson. Any lesson is too lon g for the one who never looks at it un­ti l the time of _ recitation comes, th en hast ily g lances over it and ex­pects to know it, or, at least, to recite it.

Teachers should encour age their classes to st udy th e lesso ns daily thro ugh the week.

Th e les sons are only comments, giving the meaning of some words, describing some customs and place s of Bib le tim es , and helping

13

ELAM'S NOTES

all to a clear er und er standing of the will of God. But all must study the will of God for them selves, receive it themselves into good and honest hearts, and thems elves obey it .

If on any point th ese less on s fail to teach the will of God, reject that teaching a nd foll ow the will of God.

No teach er or student should confine his study of the Bible to these lessons, or to any given number of lessons; yet these lessons are an honest and arduous effort to set forth the teaching of God on the subj ect consider ed.

No preacher of th e gospel and t eacher of th e whole counsel of God can confine his study of the Scriptures to a few sermons he may preach with fluency; but he mu st study the whole Bible in order to present himself "approved unto God, a workman that needeth not to be ashamed, handling aright the word of truth." (2 Tim. 2: 15.) Every teac her, as well as every preacher, mu st study to know "all things that pertain unto life and godliness," which God has granted unto all "through th e knowledge of him that called us by his own glory and virtue." (2 Peter 1: 2-4.)

Very great responsibility rests upon teach ers and preachers in the Church-t eac hers of th e young and old. The light and indiffer­ent way , the car eless and unpr ep ared way in which very many go at this most important work shows that they feel but little, if any, re­sponsibility.

Furthermore, upon all Chri stians, according to ability, rests the respon sibility to teach others. (Study Heb . 5: 11-14.)

14

,

JANUA RY 4, 1925 FIRST QUARTER LESSON I

FIRST QUARTER ( Third quarter of a nin e mon ths' course .)

CLOSING PERIOD OF CHRIST'S MINISTRY LESSON ! --JANUARY 4

CHRIST'S TRIUMPHAL ENTRY

Read: Luke 19: 29-44. Lesson T ext: Lu ke 19: 29-40. LUKE 19. 29 And it came to pass, when be drew nigh unto

Bethphage and Bethan y, at th e m ount that is called Olivet, he s ent two of the disciples,

30 saying, Go your way into the village over against you; in which as ye enter ye shall find a colt tied, whereon no man ever y e t sat : loose him, and bring him.

31 And if any one ask you, Why do ye loose him? thus shall ye say, The Lord bath need of him.

32 And they that were sent went away, and found even as he had said unto them.

33 And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt?

34 And they said, The Lord hath need of him. 35 And they brou ght him to Jesus: and they threw th eir gar­

ments upon the colt, and set Jesus thereon. • 36 A nd as he went, they spread the ir garments in the way.

37 And as he was now drawing nigh, even a t the descent of the mount of Oli ves , the whole multitude of the disciples began to re­joice and prais e God w ith a loud voice for all the mighty works wh ich they bad see n;

38 saying, Blessed is the King that cometh in the name of th e Lord: peace in heaven, and glory in the highest.

39 And some of the Pharisees from the mul t itude said unto him, Teach er, rebuke thy disciples.

<'.O And be answered and sa id , I tell you that, if these shall hold their peace, the atones · will cry out.

Golden Text-"Ble ssed is the Ki ng that cometh in th e name of th e Lord : pea ce in heaven, and glory in the hi ghest." (Luk e 19: 38.)

Time-Abo ut the first of April, A.D. 30. It is difficult to give the exact date. The passover began on th e fourte ent h da y of the month , N isa n, which corresponds to th e la st of March or fir st of April; so the events Qf thi s lesso n must have occurr ed abo ut the fir st of April.

In st ud ying the lif e of Christ and Act s of the Apo stl es it is nec es­s~ry to state that, reckoning t ime from th e birth of J esus did not be­gin until several hundr ed years after h is bir t h , and it has been agreed by those who h ave studied t he question that a mi stake of four years was made, which places the birth of J esus in the year B.C . 4. "Ac­cordi ng to the received chron ology, J esus was born in the last year 0f Herod; and he was, therefore, less th an a year old when Herod died. Hi s birth occuned four years pr evious to our common era, th e

15

LESSON I ELAM'S NOTES JANUARY 4, 1925

era ha ving been erron eously fixed by Dyonisius E xigius in the sixth century ." (McGarv ey.) See al so Note 2 in Introduction to Lesson I, Third Quarter of 1924, pag e 213.

Plac es-Bet hany and J erusalem. Per sons-J esus, his discip les, the applauding multitud e, the rejoic­

ing child re n , and the in dignant scribes and Pharise es. Devotional R eading-Ps . 14: 32-42. Ref erence Mat erial-Matt . 21: 1-16; Mark 11: 1-11; John 12 :

12-19. H o1ne R eading -

Dec . 29 . M. Chri s t' s Triumph a l Entry. Lu k e 19: 29 -40 . 30. T . Th e King of Glory. Psalm 24: 1-10. 31. W. C hildr en of th e K in g . Matt. 18 : 1- 6.

J an. 1. T . Th e Childr e n 's Prai se . Matt. 21 : 12- 17 . 2. F. Th e P r oph ec y. Zech . V: 9 -1 3. 3. S . Th e N ew Ci ty. R ev . 21: 1- 7. 4. S. I n t h e N a m e o f th e Lord . Psa lm ll8: 21-29.

GEOGRAPHICAL NOTES See a description of J er ich o und er Geographical Notes of Le sso n

IX of la st quarter of 1924. We should be well acquainted with J er usal em and its situation. Bethpag e and Bethany were villages close toget her on the eastern

slope of th e Mount of Olives and about two mile s out from J er usa­lem . "Bethany" means "house of date s," and ' 'Bethpage" means "house of figs." Bethp age is not mentioned elsewhere in the Bible. Je sus cam e to both places, as they were on the road to J er usa lem; but he lodged at Bet hany, the home of Lazaru s, Mary, and Martha .

"The Mount of Oliv es," was so nam ed because of th e orchards of • olives which grew upon it, wa s a hill ju st eas t of Jeru salem, and sep­ara t ed from it by the vall ey and gorge of the Kidr on, and was about a Sabbath day's journ ey, or about thre e fourths of a mile, from the city . (Se e Lesson 7 of this Quarrer.)

HELPS AND HINTS FOR TEACHERS This quarter is the third quarter of a nin e months' cours e in the

study of th e life of Christ and embraces the closing period of his mini stry.

The last less on in Chri st's life in our studies for 1924 was th e convers ion of Zacchreus.

While yet in Zacchreus' hou se , or more probably on his journey t o Jer usa lem, J esus gave the parable of the pounds. (Luke 19: 11-27.)

Having give n this parab le, J esus continu ed his journey to Jerusa- ­lem, going before, while his discipl es and a great multitude followed him . (Luke 19: 3, 28 ; Matt. 20: 29.) Th e multitud e was going in or der to a tt end the pa ssover .

H avin g r eached Bethany , Jesu s parted from the multitude and stopped there wit h t ru e an d tr ied friends to rest. It is quite probable · that Jesu s r each ed Bethany on F rid ay evening, rested on the Sabbath (Satur day), and made his tri umphal ent ry into Jerusal em on Sunday .

Thi s is the beginning of th e week before the death and resurrec- . tion of Christ , the most eventful and wonderful week in the hi stoq • of th e world.

16

JANUARY 4, 1925 FIRST QUARTER

EXPLANATORY NOTES The Supper At Bethany

LESSON I

29. Luke and Mark say that Jesus "drew nigh unto Bethpage and Bethany"; Matthew (21: 1) says: "they drew nigh unto J eru­salem and came unto Bethpage"; and John (12: 1) says : "Jesus therefore six days before the pa ssove r came to Bethany." "So they made him a supper there: and Martha served; but Lazarus was one of them that sat at meat with him;" and Mary annointed him with prec ious ointment and wiped his feet with her hair. (John 12: 1-3.)

This feast was "in the house of Simon the leper ." ( Matt. 26: 6; Mark 14: 3.) All things GOnsidered, it appears that this feast was most probably on Saturday evening after the close of the Sabbath "six days before the passover" and previous to the triumphal entry on the following Sunday.

During the following week, "every evening" Jesus "went forth out of the city" (Mark 11: 19) to Bethany, and "lodged there," (Matt. 21: 17) while "he was teaching daily in the temple." (Luke 19: 47, 48.)

Jesus Sent for the Ass and Her Colt 30. Jesus "sent two of his di sciples," (which two we know not),

and said to them: "Go your way into the village that is over against you ." This village was doubtless Bethpage, separated from them per­haps by a valley, and not far away. The main road, it is supposed, led around the head of the valley, or gorge, while a footpath led more dir ect ly across to the village. Th ere at once, upon entering the vil­la ge, they would find "an ass tied, and a colt with her." (Matt. 21: 2.) This lesson mentions only the colt, "whereon no man eve r yet sat."

In giving the se minute details, Jesus shows his divin e knowledge­additio nal evidence that God sent him.

Why should he ride the colt, and not the mother? The prophet sai d: "Upon a colt the fold of an ass.". (Matt. 27: 5.) He may have r idden the colt to show the power of his will over the untrained animal.

The ass was a very respectable animal in the East. Riding an ass was not the evidence of Christ's meekness and humiliation. Asses were in common use in that country, and were quite different from the asses of our land . They were used for plowing, carrying burdens, grinding and riding. Wild asses, from which sprang the common stock, were fleeter than most hor ses . Some tamed asses were large and sp irit ed , and had an easy , steady gait. Riding on "white asses" was classed with oth er blessin gs . (Judg . 5: 10.) The most hon­orab le and noble of the Jew s rode upon asses; kings rode them; Jair, one of Israel's judges, had thirty sons who "rode on thirty ass colts, and they had thirty cities." (Judg. 10: 4.)

It ma y be that J esus ro de the ass , and not a fiery war hor se, in order to show the peaceable nature of his kingdom.

The two discipl es were to loose the mother and the colt and take th em to J esus. (Matt. 21: 7; Luke 19: 30-33.) . 31. The owner of the moth er and the colt was, doubtless, a dis­

ciple, and would gladl y s~nd the ass. He kn ew Je sus; Jesus had been in that country before . Shortly before that he had raised Laza­rus from the dead at ,Bethany , and ma ny of the Jews believed on him.

17

LESSON I ELAM'S NOTES JANUARY 4, 1925

(John 11: 45.) If th e owner shou ld ask by what authority the dis­ciples loosed the colt and its moth er, it would be sufficient to say: "'l'h e Lord hath need of th em." (Matt. 27: 3.)

Here Je sus spe aks of himself as "the Lor d," which mea ns "Master," "Sovereign," "King," and "Ruler." He frequently sp eaks of him self in terms of humiliation.

Mark says, "The Lord hath need of him; and strai ghtway he will send him back hither," which means that when Jesus was done with the colt he would return him to the own er. The owner at once sent the colt. Jesus, having used it, of cour se returned it.

Why This? This is the only r ecorded in sta nce of Jesus' ever riding upon an

animal. Matthew (21: 4, 5) says, "This is come to pass," in fulfill­ment of proph ecy , and gives the quotation. This is a quotation , in sub stance, from Zech . 9: 9. (See Matt. 21: 5.) Th e object or end of thi s action of J esus wa s not mere ly the fulfillm ent of this pro phecy , but the prophecy was mad e in r efere nce to the action, while J esus had other reasons for it. So with t he fulfillm ent of oth er prophecie s. God saw the actions hundr eds of years before they tran spir ed a s thou gh they actually had come to pass , and foretold them tha t, when th ey did come to pa ss, the world mi ght r ecogniz e his divine foreknowledge and know all thes e thin gs were fr om him. Je sus in thi s action applied to himself a prop hecy which all th e J ews them selves admitted re­ferred to the Mess iah. H e assert ed hi s maj esty as th e Messia h and King, and yet in such a way a s to show his kingdom is not of this world, and, therefore , not a t emporal and political one. In thi s, too, he allow ed hi s di scipl es and the applauding multitud e to acknowledge him as th e Messiah and King.

The Application 32-34. Th e di scipl es "did even as Jesus appointed them." (Matt.

21: 6.) They "found a colt '"tied at the door wi thout in th e open street;" and a s th ey loosed it . they were a sked why they did so, and they re sp onded as Jesu s had directed. (Mark 11: 4-6.)

85. They brou ght him to J esus. and threw th eir garment s up on the colt, and set Jesus thereon. Their "garm ent s" were outer gar­ments-cloak s or blankets. Th ese were put on the colt as a sa ddle to make a comfortable sea t for Jesu s.

36. Many thousands att end ed the feas t of th e pa ssover. Many wer e from Galilee, where J esus tau ght much , and many were from oth er pla ces where he did many mighty works, and were rea dy to proclaim him king. "They spr ea d th eir gar ments in the way" as a carpet for the colt to walk up on ; ot her s cut the lar e:e leav es of palm tree s, and yet oth ers bran ches , cut from th e field s (Mark 11: 8), and sprea d th em in the way . Thi s was done to honor Je sus and to show their submi ssion to him. (S ee 2 'Kings 9 : 13.) It was like decoratin g his way with flowers.

37, 38. "And as he was now dr aw ing nigh, even at the desce nt of the Mount of Olives, " th ey began to rejoice. John (12: 12, 13) say s: "A great multit urle . . .. took the branche s of the palm h·ees, and went forth (out of Jerusalem) to meet him , and cried ou t, Hos-

18

JANUAHY 4, 1925 FIRST QUARTER LESSON l

anna: Blesse d is he that cometh in the name of the Lord, even the King of Israel." When they met him, they turned back and went before, while others follow ed after him. ''Hosanna" means "Save, we pray." It was like a shout of salvation. Mark adds, "Blessed is the kingdom that cometh, the kingdom of our father David;" and this lesson, "Peace in heaven, and glory in the highest," etc. The kingdom was coming in the nam e of the Lord. · To acknowledge Je sus as the "son of David" was to acknowledge

him as King. Matthew (21: 10, 11) says that as they beheld this mighty throl}g descen ding from Mount Olivet and entering into Jeru­salem, and when they heard these shouts of praise, "all the city was moved," or thrown into commotion, and they asked: "Who is this?" Th e prompt answer from the applauding multitude was: "This is the proph et, Jesus, from Nazareth of Galilee ." They believed he was the prophet spoken of by Moses in Deut. 18: 18, 19.

39, 40. This praise aroused the indignation of the Pharisees, who were along with the multitudes, and they requested him to r ebuke his disciples; but he said: "I tell you that, if these shall hold their pea ce, the stones will cry out." (Luke 19: 39-40.)

While the multitudes filled the air with Jesus' praises, his heart was full of sorrow, and he wept-not because his crown would be fir st one of thorns and the cross lay between him and the throne, but over the wickedn ess and doom of Jerusalem. (Vs. 41-44.)

After the triumphal entry on this day, Je sus ent ered the temple, observed th e abus e of sacred things, and, it being then evening, re ­turned with the twelve to Bethany and spent the night. (V. 45.)

QUESTIONS Give th e subject. R epeat th e Golden T ext. Give th e time, pl ace, an d perso n s. Did you r ea d the r efer ence m a -

t eria l? Di d yo u r ea d th e Hom e R ea ding? D escri be J eri cho. What w er e Be thp age a nd Beth -

any? W ha t was th e m eaning of e.ach? What occu rr ed at Bet hany? ·w11at wa s the las t lesso n in

Ch ri s t 's lif e of las t y ea r? W h er e was J esus going? W ho w er e going with him? F or wh at purpo se w er e p eopl e

gat h ering a t J e ru sa lem? Where di d J es us stop and spend

the Sabbat h? W ha t was giv en in h on or of

J esu~? At '"JOse hou se ? Who a nointed Jesus? Why ? What did L az arus and Marth a

do? Th e begininng of what w ee k w a s

this? 30 Wh ere did J es us send two dis -

c iples? What v illage was this? For wh a t wer e th ey se nt? Wh er e w er e th ey to find th e

moth er and colt?

19

Why did J es tis gi ve th ese d etail s ? Wh y did h e ride the colt? What is sa id of the a ss in th e

Bible, and what was Its us e? Why did J es us rid e a n ass? How did J es us show his m ee kn ess

and humili a tion? Why do you think the own er was

a di sciple? 31 Wh at did J es us say would b e

aske d? Wh a t r eply shou ld they mak e ? What does "L ord" m ean? , /\That do es Ma rk say J es us would

do wh en through with the ass? Why w as a ll this done? Whe r e Is this proph ecy found? H ow was this a fulfillm en t of

pro ph ecy ? How did things in the futur e seem

to God? 32-34 What did th e dis cipl es do?

What did th ey put on the colt and it s mother?

Why? Which did J esus rid e?

S6 H ow m l'tny 'lt t end ed th es e f<::i.sts? Wh a t did th ey spread In the way? W hy? Wh a t we r e th eir " gar ments"? Who w ent out of th e city to meet

J es us? vVh.at did th ey h ave, and what did

th ey do?

LESSON Ii ELAM'S NOTES J ANDARY 11, 1925

37, 38 Wh a t did th ey a ll cry as r e-port ed by a ll th e writers?

Wha t does " h osanna" m ea n? From what wa s tl,i s a qu ot a ti on? What e ffect d id a ll thi s h ave up on

the city? " ' h a t qu est ion was ask ed? "\Vhat was the answer?

39, 40 W ha t effec t did a ll this prai se

have up on th e Pharis ee s, and wh a t r equ est d id th ey mak e?

W hat r epl y did J es us make? Why was th e h ea rt of J esus fill ed

with so r r ow , and over what did h e we ep?

What did J es u s d o wh en h e en­t er ed J e rusa lem?

Wh er e did h e sp end th e ni g ht s?

LESSON II-JANUARY 11

THE LAST JUDGMENT

L esson T ext : Matth ew 25: 31-46.

MATTHEW 25. 31 But when the Son of man shall come in hia glory, and all the angels with him, then shall he sit on the throne of hia glory:

32 and before him shall be gathered all the nations: and he shall separate them one from another, as the shepherd separateth the sheep from the goats;

33 and he shall set the sheep on his right , hand, but the goats on the left.

34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:

35 for I was hungry, and ye gave me to eat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in;

36 naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me.

37 Then shall the righteous answer him, saying, Lord, when saw we thee hungry, and fed thee? or athirst, and gave thee drink?

38 And when saw w•e thee a stranger, and took thee in? or naked, and clothed thee?

39 And when saw we thee sick, or in prison, and came unto thee?

40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye did it unto one of these my brethren, even these least, ye did it unto me.

41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels :

42 for I was hungry, and ye did not give me to eat; I was thirsty, and ye gave me no drink;

43 I was a stranger, and ye took me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me not.

44 Then shall they also answer, saying, Lord, when saw we thee hungry, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?

45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not unto one of these least, ye did it not unto me.

46 And these shall go a way into eternal punishment: but the righteous into eternal life.

20

JANUARY 11, 1925 FIRST QUARTER LESSON II

Golden Text-"Inasmuch as ye did it not unto one of these least, ye did it not unto me." (Matt. 25: 45.)

Time-Probably Tuesday, April 4, A.D. 30. Place-Mount of Olives. Persons-Jesus and his apostles. Devoti onal Read ing-Eccl. 12: 1-8, 13, 14. R ef erence Mat erial-Matt . 16: 27; Luke 4 : 16-22. H om e R eadin g-

Jan. 6. M. Th e L as t Judgm ent. Matt. 25: 81-46. 6. T. Th e Ba s is of Divine Judgment. Rom. 2: 6-16. 7. W. Judgm ent by th e Son. John 5 : 21 - 29 . . T . Th e Certainty of Judgm ent. Acts 17: 24-Sl.

9. F . Aw a iti ng th e Judgment with Cour a g e . 2 Cor. 5: 5-10 . 10. S. E xa mpl e s of Judgm ent . Jud e 11 - 2 2. 11. S. Th e Who le Duty of Man. E ccl. 12 : 1-8, 1S, 14.

HELPS AND HINTS FOR TEACHERS In Matt. 24 Jesus foretells the destruction of J er usalem and also

the end of the world . From this he ·warns all bis disciples to be rea dy .

He does this by different facts and parables: the budding of the figtree ; the sudd en destruction of the flood; the faithful and un­fait hful servants; the ten virgins, the talents and our lesson.

Having given the most solemn warnings, Jesus exhorted all t<; "wa tch" and "be ready," giving as one reason, they kn ew not the day or the hour when he would come. (Matt. 24: 42-44.)

In the parable of the ten virgins , the parable of the talents, and our lesson he shows how to watch and be ready .

Hence to "watch" and "be ready" for the second coming of Christ is t o be actively engaged in his service, to faithfully discharge daily dut ies in private life and public service of God; it is not to sta nd and gaze upward. ·

EXPLANATORY NOTES How Christ Will Come: What Then?

31-33. Thi s lesson shows how Christ will come and what will then occur.

" But when the Son of man shall come." "But" connects the duty to "watch" and "be ready" and the truth that no man knows the day or hour wh en Chri st will come with what will take place when he does come.

Th e time to prepare and to "watch" for his coming is before he comes ; the ju dgment and th e ever la sting separation of the ones ready from the ones not ready will take place when he comes. That will be the day of judgment, and not the time for preparation.

"Manife st in the flesh" (John 1: 14; 1 Tim. 3: 16) and in hi s humility, Jesus frequently speaks of himself as "the Son of man."

. " In his glory" embraces hi s majesty and authority as "King of kings, and Lord of lords," sitting upon his throne and attended by "_all th e angels." This is a most striking contrast with his humilia ­~1on, suffering, rejection, and shameful death on earth. He was Judged and condemned on earth, but he will then judge the world. The New Testament speaks frequently of Christ's coming in power

21

LESSON II ELAM'S NOTES JANUARY 11, 1925

and great glory and with the angels. ( Matt. 26: 64; Mark 13: 26; Luke 21: 27; Acts 1 : 11; 1 Thess. 4: 16; 2 Thess. 1: 7-10, etc.) Jude (14, 15) says: "B ehold, the Lord came with ten thou sands of his holy ones, to execute judgment upon all, and to convict all the ungodly of all their works of ungodliness which they hav e ungodly wrought, and of all tlte hard thing s which un godly sinners hav e spoken against him."

Much is said also in the Bible of "the judgm ent," "the day of judgment," and "that day." (Matt . 7: 22; 10: 15; 11: 22, 24; 12: 36; 2 ~eter 2: 9; 3: 7 ; 1 John 4: 17; etc.) God commands "men tha t they should all everywhere repent; inasmuch as he hath appo inted a day in which he will .iudge the world in righteou sness by the man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath rai sed him from the dead." (Acts 17: 30, 31.) This les son and the Bible throughout states that all nations will be jud ged . God will judg e the world "in right eousne ss ," and, therefore, "ever y man according to his works"-that is, his acceptance or rejection of J esus and the lif e to which faith lea ds or the lif e to which unbelief leads. (Rom . 2: 1-11; 2 Cor. 5: 10.)

, In his judgm ent J esus will separate the obedient from the disobedi­ent-those who have watched and are ready from those who have not watched and are not ready-"as the shepherd separateth the sheep from the goats; and he shall set the sheep on his right hand, but the goats on the left." Jesus' hearers were familiar with this illustration. (See Ezek. 34: 17-24.) Like the parable of the t en virgins and that of the talents, this illu stration of the sheep and goats has reference to Christ's disciple s. The "goats" represent church members who re­fuse or fail to feed the hungry, clothe the naked, comfort the afflicted, or help the sick. Th ese "go ats" have gotten in among the "sheep," but Jesus, the great shepherd, will finally separate the two forever.

Numerous other script ur es teach that all who "know not God, and .... obey not th e gospel of our Lord Je sus," will suffer "eternal de­struction" (2 Thess. 1: 7, 8); but this lesson and th e preceding ones teach that the careless, unfaithful, and disobedi ent church members also will be condemned and lost.

The Reward of the Righteous 34. After this separation has been made, "the King" will say what

thi s verse contains to the ones on his right hand. Jesus on h is t hrone is "the King." "Come, ye blessed of my Father." Th e wi se virgins were admitted to the marriage fea st ; the "good and faithful" servan ts were invited into the joys of the Lord and were made rul ers "over many thing s ;" and these were invit ed to "come," blessed of God, into th e inheritance of "the kingdom prepared" for them "from the foun­dation of the world."

How appropriate to say to these: "Ye blesse d of my Father!" They had blessed others in the different ways mentioned below, and "it is more ble sse d to give than to receive." "Bl essed are the dea d

·who die in the Lord from henc efort h: yea, saith the Spirit, that they may rest from their labors; for their works follow with them." (Rev. 14: 13.) It is stated that God will not forget the "work a nd th e love" which the disciples of Chri st show "toward his name" in that they minister "unto the sai nt s." (H eb. 6: 10.)

22

JANU ARY 11, 1925 FIRST QUARTER LESSON II

W hat is mea nt by "th e kingdom pr epar ed for you from the founda ­tion of the wor ld?" In God's purpo se and plan of r edemption ;<th e wor ks wer e fini shed from th e fou nda t ion of th e world." (Heb . 4: 3.) God for-eknew "b efore th e foundati on of the wor ld" that "with pr ecious blood, as of a lamb without blemi sh and with out spot, even the bloou of Chr ist," he would red eem all who would acc ept and obey Chri st. (1 P et . 1: 17-2 5.) In this way "the kingdom" has been pr epa re d for th,e fa ithful "from th e foundation of th e world ."

35, 36. Th e r easo n for pronouncin g upon the right eous this ble ss­ing and ex.tendin g to th em this invitation is becau se they had done to Jesus th e diff er ent good deeds spec ified in the se verses.

37-39 . In th eir humility , modest y, sincerity, and genuine love for the poor , they will ask wh en the y did all these things to Je sus. They had not done alm s to be seen of men- they had not done so with a blast of trump et s and had not let th e left hand know what the right hand had done-th ey had done all thi s for love's sake and knew they had done nothin g but th eir duty.

When th ey "hav e done all t he thing s that are commanded" them, all tr ue and faithful di scipl es of Chri st will say: "We are unprofitable se1·vant s; we have done that which it was our duty to do." (Luke 17: 10.)

40. Th e pr a cti ca l and vital point of the lesson is th e King's reply to the above quest ion : "Verily I say unto you , ina smuch as ye did it un to one of th ese my br ethr en, even these I-east, ye did it unto me." "The least " means the humbl est, th e poore st, the most ignorant, the most needy, t he un fortunate , the ones who la ck "social standing," and whom the wo1·ld despis es .

It is not difficult to help tho se who in turn help us ; but it is the spirit of Christ to help tho se who cannot help us; to feed the hun gry, clothe th e naked, lodge st r angers , administer to the sick. "Wh en thou makest a dinn er or a supper, call not th y friends, nor thy br eth­ren, nor t hy kinsm en , nor ri ch neighbors; lest haply they al so bid th ee agai n, and a r ecompense be made the e. But when thou make st a feas t , bid the poor , the maimed, the lame, the blind: and thou shalt be blesse d; because th ey have not wh er ewith to r ecomp ense thee: for thou sha lt be r ecompen sed in the r esurre ct ion of the ju st." (Luke 14: 12-14.J

Our tr eatm ent of Christ' s poor is our tr eatm ent of him . We can tell by our t re atment of the poor, th e blind, th e lam e, the sick , just how we would tr eat J esus we re he on ea rth now.

The Destiny of the Wicked 41. Havin g ble ssed th e right eous, th e Kin g will say to tho se "on

!he left hand, Depar t from me, ye cur sed, into the et ernal fir e wh ich is prepa r ed f or t he devil and his angels." The kin gdom mention ed above was pr epar ed for the righ teo us th emselves, but "th e eternal fire" into whi ch the unri ght eous must go was prepar ed for "the devil ll;nd h is an gels." Fearful is thi s punishm ent, and fearful is sin, since it fits people for the place pr epared for "th e devil and hi s angels ."

42, 43. Th e 1·eason given for this puni shment is just the r ever se of the one g iven for bles sing th e right eous- th e unright eous had not fed ,

23

LESSON II ELAM'S NOTES JANUARY 11, 1925

clothed, visited Jesus when sick and in prison, given him water to drink when thirsty, or lodged him when a stranger .

44. They asked when they had seen Jesus in such sad condition and had not ministered unto him.

45. His reply was: "Inasmuch as ye did it not unto one of these least, ye did ij;_ not unto me." Note that Jesus says "one of these least"-just one. To refuse or to neglect to care for even "one" of the least of Christ's disciples-one of the lowlie st , humbl est, weakest, and most neglected and despised by the world and it s gre at one s-is to be lost.

Jesus says: "For ye have the poor always with you, and whenso­ever ye will ye can do them good." (Mark 14: 7.) This makes it a matrer of one's own choice--or hi s own will-whether or not he will help the poor and treat the afflicted as God dir ects. In all ages God has made provisions for the poor and the variously afflicted. Much is said in the New Testament explaining and enjoining this duty. To neglect it is to disob-ey God, and this di sobedience leads to " eterna l punishment."

Again, we are impressed with th e truth that many will be lost for what they do not do. To be blesse d in this life and to be save d in heaven, we mu st be faithful and active in the service of God. Fail­ures to do our duty, or sins of omi ssion, are fatal.

46. "And these shall go away into eternal punishment." This punishment is described in verses 30, 41; Matt. 8: 12; 2 The ss . 1: 9; and other passages. Many solemn warnings against this punishment are given by Jesus and the apostles. These warnings should · be heeded now.

Death As To Eternal Destiny Is Equal To the Coming of Christ "It is appointed unto men once to die, and a fter this cometh judg­

ment ." (Heb. 9: 27.) Dea th is virtually the coming of Christ. There can be no preparation between death and the judgment. Life is the time to serve God and now is the time to begin. As stated in verse 34, the righteous will enter "into eternal life." Much is said in the Bible of eternal life and of the glory and happiness which await the righteous. "Let me die the death of the righteous, and let my last end be like his!" · (Num . 23: 10)

QUESTIONS Give th e subj ect. R epeat the Memory Ver ses . Repea t th e Gold en Text. Give the tim e. plac e, an d pers on s. Of what is th is less on a continua-

tion? 3'1 -33 ·wn a t fur the r do es this lesson

t eac h? " ' hen is th e tim e to pr epar e a nd

watc h for t he co ming of Chri s t? Wh a t will take pla ce wh en Chri s t

comes? Why do es J esu s so frequently

spea l{ of hims elf as "the Son of 1nan"?

In wh at m a nner wlll J es us com e? With wh a t is this in contrast? ,vhat is stat ed as one r easo n wh y

24

m en sh ould r epent? Acco rding to wh at will God judg e

men? ,, ,h om w ill J esus separate? vVhom do th e goa ts r epr esent? '\Vhat w ill b eco m e of all w ho know

not God and obey not t he gos­pel ?

'\Vha t is empha siz ed by thi s a nd th e two pr ece ding lesso ns?

34 W ho is thi s King? What w ill he say t o th ose on t he

right hand? Why a r e th ey th e " bl esse d" o f

God? What do es God n ot forget? For whom wa s the kingdom pr e ­

par ed?

J ANUARY 18, 1925 FIRS T QUARTER LESSON III

In w'h.at way ha d it be en prepar ed fr om th e found a tion of the wo rld ?

35 , 36 Why was the bl essi ng pro ­no un ced?

37 - 3 9 Why did th e rig h t eous n ot think they ha d do ne th ese t hings to J es us ?

·w h y h a d th ey thus h elped t he poo r a nd a ffl icted ?

In wh a t spirit s hou ld a lm s be giv en ?

What do tru e Chr is ti a ns sa y wh en t h ey ha ve do ne all th a t God co mm a nds th em to do?

4 o v' ' hat is th e pr ac ti ca l a nd vita l po in t In this les so n ?

·w ho a r e m ea nt by " th e leas t" of Chr is t ' s d iscip les?

R epea t L uk e 14: 12 -14 . In w ha t way ca n w e t ell h ow w e

would tr ea t J esus w ere h e on

eart h now ? 41 What will th e Kin g say to tho se

on t h e lef t h an d? W hat s hows t he fear fuln ess of

si n ? 42, 48 Wh y w a s this cu rse pro ­

n ounc ed? 44 Wh a t q u estio n d id those on th e

left h a nd as k? 45 Wh a t r eply did th e K ing m a k e?

Wh en do peo pl e r efu se or fa ll to ca r e for J es us?

Wh en ca n w e help th e poo r? W ha t ar e th e co nse qu enc es of n eg ­

lec tin g th e poor an d af flic ted? 46 I nto w ha t w ill t h ose on th e left

han d go? Wh en does J esus virt ua lly com e

to a ll ? ,v her e ca n t h er e be no pr epa r a ­

tion ? Int o w rui.t w ill th e rig h teous go ?

LES SON Ill - -J ANUARY 18

THE LORD'S SUPPER R ead: Luk e 22 : 7-30. Lesso n T ex t: Luke 22 : 14-23.

LUKE 22. 14 And when the hour was come, he sat down, and the apostles with him.

15 And he said unto them, With desire I have desired to eat th is passover with you before I suffer:

16 for I say unto you, I shall not eat it, until it be fulfilled in the kingdom of God.

1 7 And he received a cup, and when he had given thanks, he sai d , Take this, and divide it among yourselves:

18 for I say unto you , I shall not drink from henceforth of the frui t of the vine, until the kingdom of God shall come.

19 And he took bread, and when he had given thanks, he brake it , a nd gave to them, saying , Thia is my body which is given for you: this do in remembrance of me .

20 And the cup in like manner after supper, saying, Thia cup ia t he new covenant in my blood , even that which is poured out for you.

21 But behold, the hand of him that betrayeth me is with me on th e t able.

2 2 For the Son of man indeed goeth, as it hath been determined: bu t w oe unto that man through whom he is betrayed!

23 And they began to question among themselves , which of them it was that should do thi s thing.

Golden Text- " Th is is my body which is give n fo r you : thi s do in r emembr ance of me ." (L uke 22 : 19. )

Time -Probab ly Thu rsday n ight, April 6, A.D. 30. Place -Upper roo m in J er usa lem. Persons -Jesu s an d hi s Apost les. Dllvotional R eadJi.ng-P s. 22 : 22-28. R ef erence Materia l-M at t. 26 : 17-30; Mark 14 : 12-26; John 13:

1-30. 25

LESSON Ill ELAM'S NOTES JANUARY 18, 1925

Hom e R eading -Jan. 12. M. The Lord"s Supper. Luk e 22: 14- 23.

13. T . 'l.'he First Passover. Exodus 12: 21-28 . 14. W. Th e •.rrutJ Bread. John 6: 30 - 35. 15. T. The Bread or Lif e. John 6: 48-58. 16. F. The Sanctity of the L ord 's T abl e . 1 Cor. 11: 23-29. 17. S. A Purified People. Rev. 7: 13-17. 18. S . Th e Satisfying Portion. Psalm 22: 22 - 28 .

HELPS AND HINTS FOR TEACHERS

After the stormy scenes of Tuesday and the prie sts and elders had determined to take Jesus by stratagem and Judas had bargained to deliver him up to th em, it is thought by many that he spent Wednes­day in quiet retirement at Bethany, resting for the approaching mighty struggle of his trial and crucifixion .

We know what the feast of the passover was and what it cele­brated . On Thursday morning , perhap s, J esus' disciples asked him: "Where wilt thou that we go and make ready that thou ma yes t go and eat th e passover?" (Mark 14: 12.) It must be eaten in the place where God had written his name. (Deut . 12: 1-9; 16: 1-17.) A lal]lb, unleavened bread, bitter herbs, the wine used, and a room were neces ­sary.

Jesus sent Peter and John into J er usalem to make thi s prepara­tion . A man in the city carrying "a pitcher of water," whom they would meet, would enter a hous e, into which they should go and in­form "the mast er of the house" that the Lord desired to ea t the pass­over in his house and he would show them "a large upp er room fur­nished and ready ." ( Luke 22: 8-13.)

Peter and Jo hn did as Jesus had directed. (Mark 14: 13-16.) This good man was, doubtl ess , a friend and disciple of J esus.

In the evening, with the other ten apostles, Jesus went into the city and into this "upper room."

Note particularly that the facts are given in the order in which they seem from the study of Matthew, Mark, Luk e and John, to have , occurred, an.d not in the order given by Luke . Hence the verses are given according to the facts and not in consecutive order.

EXPLANATORY NOTES

The Content ion Ove r Who Should Be the Greates t

14. him."

At the proper time Jesus "sat down, and the apostles with

At this time, it seems the contention over who should be the great ­est aro se. It may have manifest ed it self in an effort to occupy chief seats at the table . At lea st twice had this question been asked by the apostl es and answer ed by Je sus. (Matt . 18: 1-4; Mark 9: 33-37; Luke 9: 46-48; an.d Matt. 20': 20-28.) On the occasion pf this less on Jesus answered this ques tion by humbly washing the apostles' feet . (John 13: 1-15.) He showed by this exa mpl e that th e servant of all is the greatest . To serve others , to serve humbly, is to be great in Christ's Kingdom.

26

JA N UARY 18, 1925 FIRST QUARTER LEssoN III

Jesus Announced that One of His Apostles Would Betray Him

After was hin g his apostles' f eet all resumed their places at the ta ble. They reclined on couches, resting on the left arm, leaving the rig ht ar m free, while their feet extende d behind t hem and under the table . "He was sitting (r eclinin g) at meat with the tw elve dis ciples. " (Ma tt. 26: 20. ) Seated thus, we und erstan d how John "was at the tab le rec linin g in Jesus' bosom." (J ohn 13: 21-25.)

21, 22. While th us quiet ly reclining at the ta ble, Jesus mad e the start ling statement: "Verily I say unto you, one of you shall betray me." "B ut behold, the hand of him th at betrayeth me is with me on the ta ble . For the Son of man indeed goeth, as it hath been deter­mine d"-as God h ad determined and the proph ets had foretold. (See Acts 2: 23; 4: 28; 17: 31 ; Matt. 26: 24, 25.) "B ut woe unt o that man thro ugh whom he is betray ed; good were it fo r that man if he had never been born."

"Is It I?" 23. John (1 3: 21) say s : "He was troubled in spirit." He was

filled wit h sorrow and moved with indignation that a tra it or was pres­ent in t hat band ready to destroy hi s lif e. (See the mar gin at John 11 : 33, 38.) J esus had foretold h is betrayal before thi s (Matt. 17: 22; 20: 18 ), but had never before mid that th e betrayer was one of th e twe lve. He had said before that one was a devil , but non e knew of v.>hom he spok e. (John 6: 70, 71.)

This statement filled the apostles wit h sorrow, and they "looked one on anot her, doubting of whom he spake." (John 13: 22.) N one doubt ed hi s statement, and not one accused the other but eac h in his own innoc ence "began to say unt o him every one. I s it I , Lor d?" "An d they bega n to question among themselves, whi ch of t hem it was th at should do this thing." Th ey could not understand how one of their number could betray J esus.

In r esponse to the quest ion , "I s it I?" Jesus sa id , "He that dippeth hi s han d with me in the dish, the sa me shall betray me." (Matt. 26: 23.) P eter beckoned to John , leaning on Je sus' br east, to ask whom he me ant ; and John did so. J esus rep lied: "He it is, for whom I shall dip the sop , and give it him." Th en he dip ped it and gave it to Judas. (J ohn 13: 23-26 .) Juda s did not hear what J esus sa id to J ohn.

That one who dipp ed hi s h and with J esus in the dish should be­t ray him was a most tr eacherou s and infamo u s act!

At tempting to hide his own treachPry and to cover hi ~ own in­famv. J nclas also sa id . "I s it I, Rah hi?" J P.~u s ren l;P<!. "Tho11 hast sai d." wh ich mea ns , "Y es, you are the traitor ." (Matt. 26: 25.)

By this Judas kn ew hi s wicked plot wa s kn own . and he gave him­self uo fu lly to car r y it out. J ohn ( 13: 27) say s : "And after the ~oo. the n entered Satan in to him ." Be wa s already und er Satan's Influence. ~ata n had already put it in to h is heart to betray J esus, and he had already made the bar g-ain . Before thi s h e h ~d some hesi­tancy an<! some impu lse to do better: but now , fully und er th e influ ­ence of Satan. he g-oes at on<'e to execut e hi s diaboli cal plans. This J?rew on Ju <!af:, as all wic,,.,...dnes~ grows on all wicked men. "Jesus th ere for e said unto him, What t hou doest, do quick ly." (John 13:

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LESSON Ill ELAM'S NOTES JANUARY 18, 1925

27.) The rest did not know what Jesus meant by this; but Judas knew, and he knew his treachery had been discovered by Jesus. Jesus desired to hasten the matter on and, it . seems, to get rid of Judas. It was useless for Judas to hear all the sacred, solemn, and loving admonitions Jesus was about to deliver to the rest. John (13: 30) says: "He then having received the sop went out straightway: and it was night." From this it seems that Judas was not present when the Lord's Supper was instituted.

Judas did betray Jesus of his own accord and upon his own re­sponsibility and suffered the awful consequences of his treachery. When he said to Jesus, "Is it I, Rabbi," he had the money for which he had bargained to deliver Jesus up in his own possession and had had it for two days.

It is said that Judas sold Jesus for thirty pieces of silver, but really he sold himself-sold his own soul. Some people now place a very low estimate upon their honor and souls and a very high esti­mate upon money.

"Fulfilled In the Kingdom of God" 15, 16. To the apostles Jesus said: "With .desire (earnestly) have

I desired to eat this passover with you." Why? Because this was the last one before his suffering and death, when all that of which the Jewish passover, from beginning to end, was a type, would be ful­filled in him. Or, as he says, "I shall not eat it" or "drink from hence­forth of the fruit of the vine," "until it be fulfilled in the kin~dom of God." "For our passover also hath been sacrificed, even Christ." (1 Cor. 5: 7.)

17. "And he received a cup," containing "the fruit of the vine," which had been prepared for and was used during the passover sup­per.

18. "I shall not drink from henceforth of the fruit of the vine, until the kingdom of God shall come." Verses 29, 30 say, " and (in addition to what he had already said) I appoint unto you a kingdom, even as my Father appointed unto me, that ye may eat and drink at my table in my kingdom, and ye shall sit on thrones, judging the twelve tribes of Israel." (See, too, Matt. 19: 28, 29.) This the apostles soon began to do.

This teaches also that Christ meets with his disciples now when they assem)Jle to partake of the Lord's Supper. The "cup" is the "communion" of the Lord's blood and the bread is the "communion" of his body. (1 Cor. 10: 16.)

The Institution of the Supper 19. "And as they were eating (that is, hefore they had risen from

the table), Jesus took bread (a loaf), and blessed, and brake it." (Matt. 26: 26.) Paul (1 Cor. 11: 24) says "when he had given thai;iks," which is the same thing. The bread was the unleavened bread of the passover, of which they had just been eating. Matthew, Mark, Luke. and Paul say he gave thanks, or "blessed," and "brake it." He said to his disciples, "Take, eat; this is my body which is given for you." The bread represents his body, or is symbolic of his body. With his literal body of flesh and blood whole in all its parts

28

JANUARY 18, 1925 FIRST QUARTER LESSON III

before them, they knew they were not eating · his literal body and drinking his literal blood. This is like many other expressions which we und erstand : "The seven good kine are seven years," "the seven good ears are seven year s," and "the seven lean and illfavored kine" and "the seven empty ears" "are seven years' ' (Gen. 41: 26, 27); "the seed is the word" (Luke 8: 11); "the field is the world;" "the reapers ar e the angels," etc . (Mat t . 13); "I am the door; '' and "I am the vine." Jes us is not a literal vine or door . This bread, then, represents his body. It was to be a memorial of his body that was so soon to be torn by the nails and pierced by th e spear.

God instituted the pa ssover before that which it commemorated took place, and Jesus instituted the Lord's Supper before his deat h. Man erects m2_numents to deeds already pa ssed, but he cannot er ect monuments to deed s whi ch hav e not yet transpir -ed. God alon e can do that, for he alone knows what will be in the future.

20. "And the cup in like mann er after supper," means he gave thanks for it as he had g iven thanks for the br ead . He did not give thanks for the bread and the cup at the same time, as some do now. "Drink ye all of it" (Matt . ,26: 27), "and they all drank of it ." (Mark 14: 23.) One man was not to drink for a-nother, but every one for himself and in his own love for Je sus. "But let a man prove him­self, and so let him eat of the br ead , and drink of the cup." (1 Cor. 11-28.)

The New Covenant "This cup is the new Covenant in my blood." (Matt. 26 :28) says:

"which is poured for many unt o r emission of sins." As the bread repre sents his body, so th e cup r epres ents his blood.

There wa s th en an old covenant, or will. "In that he saith, A new covenant, he hath made the fir st old." (Heb . 8 : 13.) "He taketh away the first , that he may establish the second. By which will we have been sanctifi ed through th e offering of the body of J esus Christ once for all." (H eb. 10: 9, 10.) The first covenant was the law of Moses, whi ch God mad e with the children o_f Israel when he "took th em by the hand to lead them forth out of the land of Egypt." (Heb. 8 : 9.) This law, or_ covenant, was dedicated with the blood of animal s ; but the new covenant, or new te stament, with Chri st's blood - better blood than that of animals. (See Heb. 9: 11-28.) Jesu s, as the Lamb of God, mu st offer himself, must be slain, and his blood must be shed, in order to seal unto men this n ew covenant , or new testament of God.

Under the law of Moses, people wer e benefitted by the blood of the sacrific es as they lived according to the covenant sealed by that blood; today peop le are cleansed and saved by the blood of Jesus when th ey obey the will, or coven.ant, God has dedicat ed or sealed by his blood.

It was necessary for Jesus to suffer and die for the world. The 11:rain of wheat mu st die that it may live (John 12: 24); trees must be felled and ripped to pieces before they are useful for lum ber; the f ace of the earth must be torn and mutilated by the plow before it will yield to man its incr ease; "and apart from shedding of blood there is no r emi ssion." (H eb. 9: 22.) Jesu s must give his life "a r ansom for all." (1 Tim. 2: 6; see also Matt. 20: 28.) "For the life of the flesh is the blood ." (L ev. 17: 10-14.) For Jesus to give his

29

LESSON Ill ELAM'S NOTES JANUARY 18, 1925

life "a ransom for all" was to shed his blood for a ll-"fo r many unto remission of sins." He puts "away sin by the sacrifice of him self ." (Heb. 9: 26.) All Christians have been red eemed by Chri st's blood. (1 Pet . 1: 18-21.) He "gave him self for us, that he might r edeem us," etc. (Tit. 2: 14.) Th e church has been purchased with his blood. (Acts 20: 28.) His blood cleanses from all sin (1 John 1: 7), and "he is the propitiation for our sins." (1 John 2: 2.) "In whom we have redemption through hi s blood , ·the forgiveness of our tre spasses." (Eph. 1: 7).

All this was necessary, as Paul says, that God "might him self be just , and the justifier of him that hat h fait h in Je sus." (Rom. 3: 26.) Jesus came to this earth, as the Word made flesh, to live among men, "that through death he mi ght bring to nau ght him that h ad the power of death, that is, the devil ; and might deliver a ll them who through fear of death were all their lifetime subject to bondage." (Heb. 2: 14-18.) Only those who accept and obey hi s blood-sealed covenant will be saved by the blood of Jesus . H e "learned obedience by the thin gs which he suffered; and havin g been made perfect, he became unto all th em that obey him the author of eternal sa lvati on ." (Heb. 5: 7-9.)

The Purpose of the Lord's Supper The crumbling , perishing bread and flowing ''fruit of the vine,"

in the goodness and wisdom of God, commemorate thi s most wonder­ful and greatest of events, whi ch rescu es the earth from the bondage of Satan and the human race from sin and the grave.

Man chooses such enduring sub st anc es as marble, bronze, iron, etc., to erect monum ents to commemorate great human event s ; but God ha s selected and ordained this simpl e, but divine, institution, and it will live fresh and glorious when all the works of man shall hav e been destroyed.

Jesus left this monument of his suffering and death that all com­ing generations might look upon it and imbibe the spirit of Him who died for the race. "This do, as often. as ye drink it, in r emembrance of me. For as often as ye eat thi s bread, and drink the cup, ye pro­cfaim the Lord's death till he come." (1 Cor. 11 : 17-34.) It is full of hope, looking to Christ's triumphant return. Upon this the chil­dren of God must feed.

After all this was made clear to the apostles through the death, burial. resurr ection. and ascension of J esus, they taught, und er the guidance of the Holy Spirit, all Christians to meet on the first day of the week to br eak bread ( Acts 20: 7). to come to g-ether to eat the Lord's Supper (1 Cor. 11: 20-23), to continue "steadfastly" in "break­ing bread," etc. (Acts 2: 42), and not to forsake their own assem­bling together, as some did then ( Heb. 10: 25) and as some do now . To neglect this is to show disrespect for J esus and a la ck of fa ith in him. This institution is to last until Christ comes again, and all who believe his promi ses should be careful to observe it.

"And when they had sung a hymn, they went out" (Matt. 26: 30). This was supposed to be a recitative reading. or chant, says Clarke's "Commentary." Ps . 113-118 were un an imou sly sung at these feasts, it is stated, because they express so distinctly the blessings bestowed upon them.

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JANUA RY 18, 1925 FIRST QUARTER LESSON Ill

"They went out unto the mount of Olives," but not before Jesus had deliv ered the exhortations and pray er in John 13-17.

QUESTIONS G iv e th e subject. R epea t the Gold en T ext. Give t h e tim e, pla ce , and p er so n s. D iel yo u r ea d t h e Ref er Pnce Ma -

t eri a l '! Di el yo u r ea d t h e H om e R eading? , v ha t w as th e f eas t of unl ea v en ed

br ead? W ha t prepa r atio n w as n ecessa ry? ·w i-.o w as se nt to m a k e this pr ep ­

ar ation? How w er e th ey to know w h er e to

go? Wha t did t h e ma st er of th e h ouse

off er them? Wh en did J es us and th e ot h er s

f oll ow? 14 W ha t co nt enti on ar ose ?

How of t en before this h ad t his cont enti on ari sen, and how did

Jes us settle i t ? H ow did h e se ttl e it at this tim e ? How did th ey sit or r eclin e a t

t h e tab l e ? 15 , 16 w ·hy ha d J esus des ir ed t o eat

t hi s pa ssov er w ith t he apost l es ? W ho i s ou r passove r?

17 -' Th at did this cup contain, an d f or wh a t had it b een pr epa r ed?

Wh en w ou l d C hri st drink t his a n ew with th em?

W hat would th e apost l es th en do? ,¥ hat else does th is passag e a nd

1 Co r. 10: 16 t eac h? l 9 vVhat a r e t h e el em en ts of th e

L ord's supp er? Wh a t d id .Jesu s clo with and for

th e bread? Wha t brea d w as It? What did h e say th e bread l s ? In wh a t sense l s It th e L ord 's

bo dy ? Wh a t r easo n ca n you give that it

w as not hi s li tera l body? Wh en a l on e can m en er ec t m onu ­

m en ts ? Whi ch on es did Goel er ect b ef or e

th e ev en ts t r a n spir ed? 20 What w as th e cup?

Wl,at did J es us do w ith and for th e cup?

Wl 10 w er e t old t o drink of it .? F or w ha t was C h rist ' s b l ood shecl? What Is a co v en ant? W hat wa s t h e old cov enant? What Is th e n ew co v en ant? v\Tit h wh at w as the old cov en ant

~ea! cl?

31

Witih wh a t th e n ew cov enan t? H ow are peopl e save d by th e

bl ood of J esus? Why must Jes u s suff er , sh ed his

b lood a nd di e ? Of whos e e tern a l sa lv at ion is

J es us th e au th or? Stat e th e purpo se of th e L or d' s

suppe r. O n wha t day are Christian s

ta ught t o observ e th e L ord' s supp er ?

What is It t o n eg l ec t this obs erv ­a nce?

H ow l ong will th e L or d' s Su pp er en dure?

Show t h e dit'f er ence betw een man's wisd on1 in er ecting m on­um ents and God's wi sdom a nd l ove in giving the L or d's sup­per .

Wh a t h y mn wa.~ sun g? What exh or t a ti ons did J esus d e­

li ver befo r e g o ing out?

2 1, 22 Wh a t startlin g a nn ounc em ent did J esus m ake?

Wh at i s m eant by J esu s g oin g as had been d et ermin ed ?

Wh a t Is sa id of th e tr a i tor?

23 Wh y w as J esu s t r oubl ed in spirit? W h a t does t roubl ed in spirit

n1ea n? vVh a t h ad Je su s for etol d and wh at

ha d h e not for etold up to t h is ti m e?

vV h a t eff ec t did this have up on th e apos tl es, a nd wh at d id th ey do an d say?

Wh at d id P et er b ecko n to J ohn to do?

W hat was J ohn 's po siti on ? Wh at was J esus ' answ er? H ow did Ju das try to hid e hi s

tr eac h ery? W h a t was J esus ' r ep l y to him ? What h ad J udas a lr eady d one? Exp l a in sinc e Ju das w as a lr ea d y

und er Sata n' s in flu en ce. h ow Sata n co uld ent er Int o hi m?

What did J esus th en t ell him to do?

What did th e r es t und er stan d l>y this?

What did Ju das th en d o ? W as h e r espo nsib l e for hi s ac t s? Wh at did J uda s r ea ll y sell f or

thirty pi eces of silver? "' ' ha t d o som e p eop l e n ow sell ror

less mon ey ?

LESSON IV ELAM'S NOTES JANUARY 25, 1925

LESSON IV-JANUARY 25.

JESUS COMFORTS HIS DISCIPLES

Read : John 14 : 1-31. L esson Tex t: John 14: 1-17.

JOHN 14. 1 Let not your heart be troubled: believe in God, be• lieve also in me.

2 In my Father's house are many mansions; if it were not so, 1 would have told you; for I go to prepare a place for you.

3 And if I go and prepare a place for you, I come again, and will receive you unto myself; that where I am, there ye may be also.

4 And whither I go, ye know the way. 5 Thomas sa ith unto him, Lord, we know not whither thou goest;

how know we the way? 6 Jesus saith unto him, I am the way, and the truth, and the

life: no one cometh unto the Father, but by me. 7 If ye had known me, ye would have known my Father also:

from henceforth ye know him, and have seen him. 8 Philip saith unto him, Lord, show us the Father, and it suf­

ficeth us. 9 Jesus saith unto him, Have I been so long time with you, and

dost thou not know me, Phil ip? he that hath seen me hath seen the Father; how sayest thou, Show us the Father?

10 Believest thou not that I am in the Father, and the Father in me? the words that I say unto you I speak not from myself: but the Father abiding in me doeth his works.

11 Believe me that I am in the Father, and the Father in me: or else believe me for the very works ' sake.

12 Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto the Father.

13 And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.

14 If ye shall ask anything in my name, that will I do. 15 If ye love me, ye will keep my commandments. 16 And I will pray the Father, and he shall give you another

Comforter, that he may be with you for ever, . 17 even the Spirit of truth: whom the world cannot receive; for

it beholdeth him not, neither knoweth him: ye know him; for he abideth with you, and shall be in you.

Golden Text--" ! am the way, and the truth, and the life; no one cometh unto the Father, but by me." (John 14: 6.)

Time -Thur sday night, April 6, A.D. 30, according to previous statement.

Plac e-The upper room in Jerusalem. Person s-Jesus and his disciples. Devotional Read ing-Psalm 20. Reference Material-L uk e 24 : 49; J ohn 7: 37-39; 15: 26, 27; 15 :

5-15.

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JANU ARY 25, 1925 FIRST QUARTER

H 01ne R ead•n g-J a n. 19, M. J esus Co mf ort s Hi s Discipl es . John 14: 1-17.

20. T. Com fort for the Ne edy. Matt . 11 : ~5-3 0. 21. W. Co mf ort fo r t he Sorrowi ng. John 11 : J 8- 26. 22. T. Comfort In Tr oubl e . A c ts 27: 21- 25. 28. F. A Comfo rting Brothe r . 2 Co r. 7: 2-7. 24. S. Th <: God of Co mfort . 2 Co r. 1: 1-7. 26. S. Co mf or t ed thr oug h Sa lva ti on. Psa lm 20: l -V.

HELPS AND HINTS FOR TEACHERS

LESSON IV

This lesso n, the rest of .John 14 and chapters 15, 16, contain th e most interesting and profoundly important conversation Jesus had wit h hi s apostles aft er institutin g the Lord's Supper and before his prayer recorded in chapter 17.

In this conversation J esus v-ery t enderly told hi s apostles why he wa s leaving them and of the many man sion s in his Father's hous e ; encourage d th em to continue to believe on him, although he would be take n away fr om them; pr omi sed them another Comforte r, even the Sp irit of truth; and told what the Spirit would do for them and also for the world.

EXP LANATORY NOTES "Let Not Your Heart Be Troubled"

The announcement made by Je sus- that one would betray him, all would forsake him, P eter would deny him, and he would depart from th em, ca used great sorrow to the apostles. With the betrayal, the ar rest , th e mock tria l, the cruel scouging, and the cross before him, J esus here speaks, not of his own sorrow, but seeks to console his apos :les . Fr equently in this conver sation J esus spo ke of th e trouble an d sorrow of the apostles . (Verse 26; J ohn 16: 6, 22.) He said to them that while they were then sorrowful, would weep and lam ent, an d those who killed them would think such per secutions was God's service, yet th eir sorrow shou ld be turned into j oy whi ch none could t ake away. (John 16 : 2, 6, 20-22.)

"Bel ieve in God, believ e al so in me ." Je sus knew on account of his death t he apostles would lose hop e. Th e following expre ss ion shows th ey did: "But we hoped that it was he who should r edeem I srael." (Luke 24: 21.) This hope bega n to fail on t he ni ght of this lesson; hence t he encourag ement given her e.

Since the apostles would st ill believe in God when J esus had been tak en fro m th em and killed, they should still believ e also in him: th ey should wa lk by faith . Thi s was from God and for their good and the sal vat ion of the ra ce. H e was in the Father and th e Father in him; and, believing in God, they should beli eve in him. Leaving th em, he would go to th e Father.

J e~us foretold th ese thing s that when they should come to pa ss th e fa ith of th e ~postles mi ght not be shak en. (V erse 29.)

The Many Mansions 2. "I n my Father's hou se are many mansions ." God's hou se is

heren. The re is "the city whi ch hath the foundations, whose builder j 11 maker !s (_iod." _(Heb. 11: 10.) Thi s is "the new Jerusalem. "

ohn saw this city commg down out of heaven , "made ready as a bride 2 33

LESSON IV BLAM'S NOTES JANUARY 25, 1925

adorned for her husband." When this takes place, the tabernacle of God will be with men, and he will be their God, and they will be his people.

This city needs no sun or moon or stars to give it' light. The sun, moon, and star s will all pa ss away with t he present heaven and ea rth. The light of this city is the glory of God and the Lamb. There is no night th er e, because God and the Lamb are alway s there, and they are its light .

The gates stand always open to rec eive the r edee med, but nothing unclean or abominable or that loves and mak es a lie can enter . (Rev. 21: 9-27.) The redeemed of all nations will inhabit it.

Paul (2 Cor. 5: 1) says: "For we know that if the earthly house of our tabernacle (body) be dis solved, we have a buildin g from God, a hou se not made with hands, eterna l in the heav ens."

"Mansions" mea ns "dwelling places." (See mar g in.) "If it were not so, I wo uld have told you." J es us had told the

ap ostles th e tru t h-that he mu st suff er, di e, and ris e from the dead; that he must go away; had it been otherwi se, he would have told them . But his goin g .away was for th eir good.

"For I go to prepar e a plac e for you ." The sacrifice of J esus pro­vid ed the way of sa lv ation; he is "the way, and the truth, and the life" (ver se 6); but he also pr epare s the plac e. H eaven is a prepared plac e for a prepared peopl e. Th ere will be "new heav ens and a new earth," wher ein the ri ght eous will dw ell. (2 Peter 3: 13.)

Christ Will Come Again

3. "I come again." Th e separation was not forever. "That where I am, th ere ye may be also."

This return was not the r es urr ection of Je sus, but his second com ­ing.

Christians joyfully expec t Christ to come from heaven . (Phil. 3: 20, 21; 1 Thess. 4: 16, 17.)

To this end Je sus pra ye d for his disciple s : "Father, I des ire that th ey also who m thou hast given me be with me where I am, that they may behold my glory, which thou ha st given me. (John 17: 24.) "If any man serve me, let him follow me ; and where I am , there sha ll also my servant be: if any man ser ve me, him will th e Father honor." (John 12: 26.)

All preach ers of the Gosp el whom I have heard and all who have taught the word of God by pen hav e pre ac hed and tau ght the second comin g of Christ. All who hav e pr eac hed and tau ght the gospel · sinc e Christ ascended from th e earth hav e preached and taught the sa me. If pr each ers do not preach and t eac h that, th ey do not preach and teach the gospel.

But pr eacher s who preach and teach when Chri st is coming, preach and t ea ch more than th e gospel and more th an that which J es us says he and the angels know . (Matt. 24: 26; Mark 13 : 32; Acts 1: 7; 1 The ss . 5: 2; 1 Peter 3: 10.)

Not only doe s no one know the day or the hour when Christ will come , but his coming will be sudden. (Mark 13: 33; Luke 12: 37-40; and many others.)

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JANUARY 25, 1925 FIRST QUARTER LESSON IV -

Only One Way of Salvation 4, 5. "And whith er I go, ye know the way." Jesu s had to ld th e

apost les · plainly about hi s departure and where he was going; but Thomas said : "Lord, we know not whither thou goest; how know we the way?" The se declar at ions were not clear to Thomas, but he sought t o und erstand them.

6. In reply to Thoma s, J esus said : " I am th e way, and the truth , and the life. "

Jesus was going to the Fat her (ver se 28), and to all men he i s th e only way to the Fath er . Although soon to be killed and buri ed, he is the only way to God. Strange as it seemed then t o t he apost les, th e dea th of J esus was th e only way to destroy Satan (H eb. 2: 14, 15), abolish deat h . and bring "lif e and immor ta lity to ligh t through the gospel." (2 Tim . 1: 10.)

H e is "th e truth"-th e revelation of God to men , the fulfillm ent of th e law and pr ophets ; he is "full of grace and tru th;" " gr ace and truth ca me by J esus Chr ist." (John 1: 14, 15.) Christ's teaching is the only true teachin g , for hi s te ac hin g is God' s t eac hin g . (J ohn 7: 16; 12: 49, 50.) "The words" which God gave him he gave to the apostles (John 17: 8), and sent them into the world to teach the sa me to all nations. The world can receive the truth, the word of God (J ohn 17: 17), only throu gh J esus Christ.

He is "th e lif e." Throu gh him were all things mad e. "In him wa s life; and the life was th e light of men ." (John 1: 1-4.) Jesus sta t es thi s as follows: "For as th e Fath er h at h life in him self, even so gave he to the Son also to hav e life in him self." (John 5 : 26.) God is the sourc e of all life , and Je sus is _the Son of God. "Th e word was wi th God, and the Word was God." "And the Wor d became flesh, and dwelt among us." (John 1 : 14.) Agai n , Jesus says : "I am the resurrec­tion , and the life." (John 11 : 25.) Th ere is no spiritual life out of Christ. "And thi s is life -etern al, that they should know thee. the only tru e God , and him whom thou didst send, eve n J esus Christ." (John 17 : 3.) Not to accept J esus of Nazareth as the Son of God. "the only begotte n from the Fath er" (J ohn 1: 14), as no other one in heave n :3-nd on earth is th e Son of God, is to rej ect eternal life. He "only hath immorta lity, dwellin g in light unapproach ab le." (1 Tim. 6: 16.)

H ence, .Jesus says in thi s verse of th e lesso n : "No one cometh unt o th e Father but by me." Th ere is no other way to reach God. "And in none other is there sa lvation :for neither is there any other nam e un ­der heaven. that is g iven among men, wherein we mu st be saved." (Acts 4: 12.)

Christ and the Father Are One 7. "If ye had known me, ye would hav e kn own my Father also." If

~he apo stles had fully comprehended the divinity of J esus, the full h~lpor t of hi s Sonship and mi ssio n , they would have seen God through hm. He stat es frequently in thi s conver sat ion that he is in the Fa­

~ er and the Father in him. Th e way to st udy and know God now is 0 st udy and know Christ, for he came from God .

''.From hence forth ye know him , and have seen him." Knowin g Chri st better, und er standing aft er hi s r esurr ection and ascension the

35

ELAM'S NOTES . JANUARY 25, 1925

nature of his kingdom, and his nature and work, they would see God in him.

"From henceforth" means from his trial and crucifixion. All this would be a new rev~lation to th e apostles, and they would soon be en­abled to understand it.

8. Philip said, "Lord . show us the Father, and it sufficeth us ." He did not understand that God is seen in Christ, and asked Christ to show the Father, that the apostles might behold him with the nat­ural eye .

9. Read the verse. To know Jesus was to know God, to see him was to see God. He was God "manifest in the flesh." (1 Tim. 3: 16.) He came to earth to do God's will, and was a manifestation of God's mercy, grace, love , and power. He had been with the apostles for more than three years; henc e he asl,ed: "Have I been so long time with you, and dost thou not know me, Philip?"

10. J esus further asked Philip: ' "Believeth thou not that I am in the Fath er, and the Fath er in me?" Before this J esus had said: "He that believeth on me . believeth not on me, bu t on him that sent me." (John 12: 44.) He "is the image of the invisible God, the firstborn of all creation." (Col. 1: 15.) "In him dwelleth all the fullness of the Godhead bodi ly." ( Col. 2: 9.) Just as one sees the c:un when he seec: the radiance of the sun, so those who saw Jesus saw "the efful­gence" of God's dory ",and the very image of his substance ." (Heb. 1: 3.) So complete was the union bet ween Je sus and God that God was in him teaching- and performing the work he did. "The words that I say unto you I sneak not from mys elf; but the Father abiding in me doeth his works."

11. Jesus exhorted th e apostles to believe his statement th at he was in the Father and the Father in him: but if they would not believe his statement, they should believe him for his works' sake. What he did- .. his miracles and mighty work s- show ed that he wa s in the Father and the Fat .hPr in him.

1.2. The workc: that. J'el'US dirl not onlv convinced the apostles of the fact under consideration and of the claims of Jesus. but faith in him would enable thPm to do the works which he did; and more: "And greater works than the~e ~hall he do ." The rea son Jesus g-ives for makinir thic: declaration is: "Because I go unto the Father." This rea ­ison hPlps us to understand whqt works he meant by "greater works ." He d;d not l'l"Pan vreater and more wonderful miracles, but g-reater work in extendin<?' th e kinirdnm of Go<l. oreachin<?" the 1?osoel unto "the whn 1P <''""R'ion." anrl lead;ne- th'l11l'a11ds into Christ . Christ was going to the Father, and they must continue the work on earth .

Christ's Work In He aven 13. Christ's work wa'l not don e because he went to the Father;

he went there to mal ,e int ercess ion. "Wherefore also he is able to l'ave to the nttermo ist thPm that draw near unto God through him, see­inrr hP P,,,,r liv eth t" m ake int er rPs«ion for t.hPm." (Heb . 7 : 25.) He ic: Hin-h Pri e~t . MPrliat.'lr. and .Advocate. To help them to arcomolish th""" "m·P.atpr wnrl, " .Te~uc: nrnmis erl that whatsoever thev should. ac:k in hi1; ni>mP thnt hP wonld do. He would do this for the same nnroo c:e for whi"h he harl c0me to the earth nnd had done God's will here-namely, "that the Father may be glorified in the Son."

36

JANUARY 25, 1925 FIRST QUARTER LESSON IV

All Christians toda y and all work done by the church in obediencP. to God are the glory of God in the Son, because they are the result of Chri st's work .

14. All petitions must be offered in faith and in Christ's name­that is, in subm ission to h 'm and depending upon him. No prayer is accepta ble to God unles s offer ed in t he nam e of Christ. No in stit ution which omits the nam e of Chri st can be Chri st ian.

The World Cannot Receive the Holy Spirit 15. "If ye love me ye will 1(eep my commandm ents." Thi s is the

only way to show love for J ec;us or for God . "For this is th e love of God t hat we keep hi s commandments." (1 John 5: 3.) "He that saith. I know him . and J<-eepeth not hi s comm andments. is a liar and the truth i s not in him; but whoso keepeth his word , in him verily hath the love of God been perfected." (1 J ohn 2: 4, 5.)

16, 17. Although Jesus would leave the apostle s, he would pray the Fath er and the Father would send them anot her "Comfort er," who would abide with th em for ever. This was "the Sp irit of truth ." Ot her verses te ll what the Holy Spirit would do for th e apost les and for the world-for the apostle s, see verse 26, chapter 16: 12, 14; for the wor ld, see chapter 16: 8-11.

,But in additi0n to all thi s J esus declares that the world cannot re­ceive this "comforter," this "Spirit of truth ," "the Holy Spirit ." Jesus does not mean f<imp ly that a man who is not a Chri stian cannot r eceive the Holy Spirit, he means tha t , and more than that; he means that which is ca lled in the Bible "th e world," of which Satan is the prince (John 12: 31; 14: 30; 16: 11: 2 Cor. 4 : 4 ) ; that which hat ed Chri~ t and hates; th 0 r.h1trr.h tNiav ( .Tohn lfi: l!l) · anrl th"t. of whi,.h Chri st is not and of which hi s disciples are not (John 17: 16) . Christ's kingdo m is not of this world; it has not th e spirit of the world, it re­flects not the character of the world , and is not dominated by the world. If Christ's kingdom were of this world it would hav e th e spirit of the worl d and th en would hi s ser vants fight-fig-ht with carna l weapons, fight to kill; but this is not th e Spirit of hi s Kingdom. N either ca n a man re rna;n in the world and re ceive th e H oly Snir it . God does not put his Spirit in the world or int o in stitutions of the wo~ld.

QUESTIONS Give th e subj ec t . R epea t t h e Gold en T ext. Give th e t im e. plac e. and p er so n s. Diel :vou r ea d th e r efe r en ce m a -

te ri a l ? D_icl yo u r ea d th e Hom e R ea ding? ·what do this lesso n a nd Chapte r s

l r. an d l 6 cont a in? l W ha t h a d ca use d th e a post les

t r oub le ? What sh ows J es us' un se lflshn e s

an d co n s id eration for th e ap os­tle ?

What furth er w ould th ev suff er? Tnto what would th e ir sorrow be

tu rn ed? , v1rn.t did J esus ex h ort t h em t o

do? Can one b eli eve in God and not

h Pli eve in Christ?

37

Why d id J es us giv e this exh orta­tion ?

Why should th ey s till b eli eve In him?

Why did J es u s for etell th ese t hin gs ?

2 ·wh a t is hi s Fat h e r's hou se ? Who will e nt er this c ity? Who wil l b e s hut out? Who will giv e it li g ht? Wh at d oes Paul sa y Christians

h ave? W'ha t does "man sions" m ea n? Why did J es us go away?

3 Wh a t did J es us say h e would do a ft er pr eparing th e pl ace ?

When? Wh er e will a ll his faithfu l f ollow•

er s b e ? 4. 5 W h a.t did .Jesus sa y th e apostles

LESS ON V ELAM 'S NOTES FEBRUARY 1, 1925

knew? What did T hom as say?

6 What r eply did J es u s mak e to Th omas?

H ow co uld J esu s, kill ed a nd buri ed , be the w ay, th e truth , an d th e lif e?

,vhy is J es us the way? Why the tr uth? \Vhy th e l ife? , \Th a t d oes on e r ej ect in r e­

j ec ting th e truth th at J e.· us of Nazar e th is th e o n ly b ego t t en Son of God?

H ow alon e can on e co me to God? R epeat Acts 4: 12.

7 What is n ecessa ry in ord er to know God?

Why, th en , did the ap os tles not know h im mor e fu lly?

Wh e n would th ey see God in Christ?

8 What r qu es t did Phi li p m a k e ? What did h e n ot und e r stand?

9 Why did on e know God and s ee God by know ing a nd see ing J es us?

10 'Wihat did J es us furth er a sk Philip?

Wh en h a d J esus said this befo r e ? Give th e pa ssa g es stat ing the

c lose un ion b etwee n C hr is t and

th e Fath er . 11 What did J es us exhort the apos­

t les to b elieve? If they wou ld not b e li eve h is

statem ent , t h en why s h ou ld th ey be li eve?

l 2 vVh.at were the "gl' ea t e r works" th e apost les did ?

Why wo u ld they do th es e works? 13. What does J es us do wh ile w ith

t h e Fat h e r? What did h e promise to do for th e

apost les? 14 How must th ey p r ay? 15 What is it to love God a nd J es us ?

Wh a t is it to p rofess t o know God and y e t not obey him ?

16 , 17 What did J es us pr om ise to send to hi s di sci pl es ?

What was this Comfor t er? W h at wou ld h e d o fo r the apos­

tl es? What wou Id h e do for t h e wor ld? What cann ot r ece ive th e Hol y

Spirit? Why cannot th e wor ld r ece ive t h e

H oly Spirit? Show the diff e r en ce b e tw ee n the

chu r ch a nd the w or ld. b e tw ee n th e sp irit of t h e wor ld a nd th e Ho ly Spirit.

L ESSON V - F EBRUARY 1.

THE VINE AND THE BRANCHES R ead: J ohn 15 : 1-27. L esson T ext : J ohn 15 : 1-11.

JOHN 15. 1 I am the true vine, and my Father is the husband­man.

2 Every branch in me that beareth not fruit, he taketh it away : and every branch that beareth fruit , he cleangeth it, that it may bear more fruit.

3 Already ye are clean because of the word which I have spoken unto you.

4 Abide in me , and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; so neither can ye, except ye abide in me .

5 I am the vine, ye are the branches: He that abideth in me , and I in him, the same beareth much fruit: for apart from me ye can do nothing.

6 If a man abide not in me, he is cast forth as a br J nch, and is withered; and they gather them, and cast them into the fire, and they are burned.

7 If ye abide in me, and my words abide in you , ask whatsoever ye will, and it shall be done unto you.

8 Here in is my Father glorified, that ye bear much fruit; and so shall ye be my disciples.

9 Even as the Father hath loved me, I also have loved you: abide ye in my love,

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FEB RUARY 1, 1925 FIRST QUARTER LES SON V

10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love.

11 These things have I spoken unto you, that my joy may be in you , and that your joy may be made full.

Golden Text--"He that abidet h in me, and I in him, the sa me bear-eth much fruit." (John 15: 5.)

Time-Thursday night, April 6, A.D. 30. Place- Th e upper room in J er usa lem. Persons-J esus and hi s discipl es. Devotiona l R eading- Psalm 119: 9-16. R,3ference Material- John 15: 16 ; Gal. 5 : 16-25. Home Reading-

J a n . 26. M. The Vine and th e Bran ch es . Joh n 15 : 1-11. 27. T. Known by Ou r Fruit. Ma t t. 7: 15 - 20 . 28 . W. Ab iding by Lov e . 1 John 2: 1-11. 29 . T . Ab idin g a nd Asking. 1 J oh n 3 : 13- 24. 30. F . Th e Gr ea t H elp er. R om. 8: 24-28. 31. S. Fru its o f the Spirit. Ga l. 5: 22 - 26.

Fe b. 1. S. Pur it y through the Word. P sa lm 119: 9-16.

HELPS AND HINTS FOR TEACHERS

In these parting words J esus not only teaches hi s disciple s to love one another, but emphasizes the union of hi s discip les with him self and God. (John 14: 11, 16, 17, 20, 21, 23, etc.)

This union is continued in chapter 15, and is illu strate d by the vin e and t he branches, by hi s calling them "friend s" and making known to th em what he heard from the Father (verses 14-17), and by th e world's hatr ed of them because it hat es him. (Verses 18-25 .)

Th is uni on of Chris t 's disciples with him self is taught through various figures and in differ en t ways: He is the tr ue Sheph er d, th ey are the sheep ; he is the vine, they are the branches ; he is the found at ion , th ey are living sto nes in the spiritual building (1 Cor . 3 : 11; Eph. 2 : 19-22 ; 1 Pet . 2: 4, 5) ; he ,jg the head, th ey are the body (Eph. 1: 22, 2~; 1 Cor. 12 : 12-14, 20, 25); he is the King, they are hi s subj ects and citiz ens in hi s kingdom ' (Phil. 3: 19); he is th e Bridegroom, th ey are his bride (Eph . 5: 25-33; 2 Cor. 11; 2; Rev. 19: 6-8); and of this r e­lati onship Paul says, "But he t hat is join ed unt o th e Lord is one ~pirit " (1 Cor. 6: 17); al so : "The cup of bless ing which we bless , is it not a comm union of the blood of Christ? The bread which we br eak, is it not a communion of th e body of Christ? seeing t hat we, who are many, are one bread ('loaf' - margin) , one body ; for we all Parta ke of the one bre ad." (1 Cor. 10: 16, 17.)

The apostles and all J ews were familiar with this illu stration of the vine , for God had made frequent use of it (s ee P sa lm 80: 8-16; Isa. 5: 1-7; J er . 2: 21, 22; 12: 10; Ezek. 17: 6-lQ ; Ho s. 10: 1) , and before t hi s J esus had used t he vineyard as an illustration . (Matt. 20: 1; Mark 12: 1-9.)

While diffe ren t ones hav e suggested that this thing or that thing ~uggeste d this illustration, it was doubtless chosen upon it s own mer­its as a fit one to impress up on hi s disciples the lesso n Jesus desire d to teach the m.

39

LE$SON V ELAM'S NOTES

EXPLANATORY NOTES Je sus is the True Vine

FEBRUARY 1, 1925

1. "I am th e true vine ." Je sus is the genuine, perfect, and life ­giving vine, as he is " lhe true light" (John 1: 9), "the true bread" (John 6: 32), "the true witness" (Rev . 3: 14), and "the good shep­herd." (John 10: 11.)

"And my Father is the husbandman." The vine and vineyard ar e us ed in the Old Tes tament as types of I sra el, with God as the husband­man; but Israel proved unfaithful and brought forth wilrl grapes in­stead of genuine fruit. (P s. 80: 8-13; Isa. 5: 1-7.) God sent Je sus into the world, or planted him, "the true vine," and will ever care for him and the re sul t of his work . One may plant . another water; but God must give the increase. Christians are "God's husbandry"-that is, "tilled land." (1 Cor . 3: 6-9.) God owns the soil, planted the vine, nurtures and prunes it s branche s, and does all that is necessary that they may produce fruit .

All the teachings of Jesu s is from God (see John 7: -16, 17; 12: 48-50; and he came down from heaven, not to do h:s own will, but the will of God. (John 6: 38.) "For as the Father hath lif e in hims elf, even so gave he to the Son also to have life in him self." (John 5: 26.) All spiritual lif e is der ived from J esus, "the true vin e." "H e that hath the Son hath the lif e ; he that hath not the Son of God hath not the life." (1 John 5: 12.) "For apart from me ye can do nothing ." (Verse 5.) ·

Who Are the Branc hes? 2. "Every branch in me." Who are the branches? Primarily , the,

apo st les ; secondarily, all Christians . "Ye are the branches ." (Verse 5.) "If a man abide not in me, he is cast forth as a branch." (Verse 6.) Alm ost every verse in the lesson shows that individual Christians are "the branches ."

Peloubet's "Select Notes" says : "We see clearly by this picture of a great vine or tree what is the real unity of the church. Each twig and branch has its individuality, is really a miniature vine. No two are alike. Th ey are of different sizes and shadings, in differ ent posi­tions, some hi gher and some lower, some bear larg er clusters than oth ers. Each twig is joined with others, forming a bough, and theN are many of the se boughs formed into a number of lar ger branches- · in dividual s, organizations, individual churches, societies, great de ­nominations-all separate, and yet all one in Christ, the true vine­one because th ey are Christ's, because the same spirit and life and loyalty and love run through them all, and they all bear the same heavenly fruit."

This is a great conglomeration of erro r in the garb of truth . It is the reverse of what J esus t eac hes. Certainly, some clusters of grapes may be larger than other s, but the fruit is all gra pes, and all branches, boughs, and twigs are alike, and all are like the vine. . A vine whi ch produces grapes, cucumbers, gourds, poison oak, pumpkins, water­melons, thri stles, and thorn s would be a monstrosity. Yet these fruits are not more unlike and oppo site than the various clashing and war­ring religious "organizations" and "great denominations" of the pres­ent age. Some of these denominations are in doctrine and practice a;,

40

FEB RUARY 1, 1925 FIRST QUARTER LESSON V

fa r apart as the east is from the we st. On the one hand are predes­tin arians, and on the other Universalists; on the one hand are Roman Cat holics, who forbid th eir pr iests and other high dignitaries of the church to marry, and , on the other, the Mormon apostles, prop hets, and elders, wit h th eir plurality of wives. Then ther e are U nit arians and the numerous Pro testant denomin ations. Are Catholics, Unitarians, Uni versalists, pr edestinarians, Mormons, and various other "great de­nominations" "branches" of "the tru e vine?"

God condemned Israe l as a vine because "it bro ught fort h wild grapes ." (Isa. 5: 2.)

God's immutable law is that everything shall bear fruit after its kind . Men do not gather grapes of thorns or figs of thistles. "The true vine," produces the same kind of fruit in all countries and all age s. Does Jesus produc e Unitarians and other "great denominations?"

Jesus clearly teaches that "y ·e" (th e apostles) and "a man" (any individ ual Christian) "are the branches."

The apostles , by the authority of Je sus, went "into all the world" and pr eached "the gospe l to the whole creation" (M ark 16: 15, 16), and taught the observance of "all things whatsoever" he had com­mand ed (Matt . 28 : 19, 20). They all, everywhere and at all times, pr'f:ached the same gosp el, taught 'the same thing, produced the sa me fruit, and never formed anything but the pure, simple chur ch of Chri st . Not one of them ever organized a denominati on; but, on the contrary, Paul nipped in the bud any divi sion among Christians any ­where and the first apparent efforts to divid e into denominations by declaring that such are carnal and sinful and that Christ is not divided. (1 Cor. 1: 10-17; 3: 3.)

Th ese apostles and others. guided by the sa me Spirit, at diff ere nt plac es and times, wrote the New Testament, which is one harmonious whole. This fact itself shows that God, Christ, and the Holy Spirit are not authors of different "organizations" and "great denominations ."

These denominations have sprung from some other source than "th e true vine;" al so they sprang up long after God had plant ed "the tru e vine ." The Cambridge Bibl e very tr uly says: "It is every vine bran ch-i, e., every one who is by origin a Christian. If they con­tinue such by origin only and give forth no fruit, th ey are cut off. The allegory takes no account of the branches of other trees; neither J ews nor heathens (as such) are included. Christ would not ha ve called them branches 'in me.' "

Not only is each individual Christia n a branch , but no one is a br anch who is not a Chri st ian. A pretender or hypocrite was never a branc h. Th e branch grows out from the vine and receives its life and strength from it, and, without such life and growth, could never ha ve become a branc h . Th en, without sincerely and truly becoming a Chr isti an and receiving life and strength from Christ, an individual can never become a branch.

"Eve ry branch in me that beareth not fruit, he taketh it away.'' Then a Christian may becom e fruitless; and when he does, God takes him awa y. l\Iany fruitless ones whom God has long since cut off may Yet have their names on some church roll. The t est is bearing fruit. The fruit of the Spirit is named in Gal. 5: 22, 23.

Th e condition necessary to bearing fruit is to abide in Christ, and the one thing essential to abiding in Christ is to retain his words in the heart and obey them . No obedience to Christ , no fruit.

41

r

. ...

LESSON V ELAM'S NOTES FEBRUARY 1, 1925

"Every branch that beareth fruit, he cleanseth it, that it may bear more fruit." As all useless shoots and excrescences which drain the branch are cut off, that its whole strength may go to the production • of fruit, so by loving chastisement, correction, discip line, and train ­ing through his word, God cleanses all Christians of the love of the world and all sin. "All chastening seemeth for the present to be not joyous, but grievous; yet afterward it yieldeth peaceab le fruit unto them that have been exercised thereby, even the fruit of righteo us­ness." (See Heb. 12: 4-13.) God cleanses every fruit-bearing branch, not only for its own sake, but also for the fruit it may bear for the good of others .

This also is God's law: "Unto every one that hath shall be given, and he shall have abundance: but from him that hath not, even that which he hath shall be taken away." (Matt . 25: 29.) Those who do not advanc e in the knowledge of the truth, who do not serv e God faith­fully and regularly, and who do not become constantly better, wither and die and drop off "the true vine" by their own dead weight. To those who improve their pr esent opportunities God furnishes larger opportunities for greater usefulness and good.

How to Be Cleansed 3. "Alr eady ye are clean becau se of the word which I have spoken

unto you." The word which Jesus spoke was his whole teaching. ThE: apostles had r eceived this teaching and had been under the training of Jesus for more than three years and were bearing fruit then; they would be prepared by the tria ls and sufferings they were to undergo and by a clearer conception of the teaching of Jesus to bear still more fr uit in after year s .

The word of God makes free from sin and purifies the heart when believed, received, obeyed, and retained in the heart . "Seeing ye have purified your souls in your obedience to the truth." (1 Pet. 1: 22.) Jesus tells people what to do to be saved: "He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned." (Mark 16: 15, 16.) To those who already believe in him he says : "Re­pent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye sha ll receive the gift of the Holy Spirit." (Acts 2: 38.)

Certainly, people cannot be saved from sin in disobedienc<e to Jesus . (Heb. 5 : 7-9.)

In his teaching Jesus plainly tells how Christians are to live in obedience to him so as to bear much fruit.

Loving and Abiding in Christ 4 5. "He that abid eth in me , and _ I in him." Jesus promises to

abid~ with those who will abide with him . (See John 14: 21, 23, 24.) As stated above, the condition necessary to b•earing fruit is abiding in Christ. As the branch derives its life from the vine, so every Chris ­tian derives his life from Christ. "In him was life; and the life was the light of men ." (John 1: 4.) To reject Jesus as the Messiah and source of life is to grope in darkness and go down in eternal death.

6. "If a man abide not in me." Abiding in Jesus, as well as becom­ing a Christian, depends upon one's own choice and will. If one

42

,

FEB RUARY 1, 1925 FIRST QUARTER LESSON V

chooses not and wills not to continue in the service of Christ, "he is cast forth as a branch" by the Father, "and is withered" and finally burned with fire unquenchable.

Then a Christian may of his own choice and will cease to love and obey God, fall away, and be finally lost.

7. "And my words abide in you." In order to abide in Christ, 1t is necessary that hi s words abide in us. "Whosoever goet h onward and abideth not in the teaching of Christ, hath not God; he t'hat abi deth in the teaching, the same hath both the Fath er and the Son." (2 John 9.)

We should study the Bible now and love and cherish the word of God. "Let the word of Christ dwell in you richly." (Col. 3: 16.) "But grow in the grace and the knowledge of our Lord and Saviour Jesus Christ." (2 Pet . 3: 18. )

"As k what y~ will, and it sh all be done unto you ." Answer to prayer is not unconditional. Jesus promises that the apost les and othe rs would be answered upon the condition that they abide in him and his words abide in them. ( See 1. John 3: 22.) Even then, like J esus, all must say : "Not my will, but thine, be done ." (See also 1 John 5 : 14, 15.)

8. God is glorified by bearing fruit, because the fruit shows the goo dness and love of God and what God is to the world. Christianity is known by its fruit . Jesus chose, appointed, and sent out his apos ­tles that they should go forth and bear fruit. (John 15: 16.) So all Chri st ians glorify God in bearing mu ch fruit. "Even so let your light shin e before men; that they may see your good works, and glorify your Father who is in heaven." (Matt. 5: 16.)

"And so shall ye be my disciples." Again Jesus states that bearing fruit is a condition to remaining hi s disciples. "If ye abide in my word, then are ye truly my disciples; and ye shall know the truth, and the truth shall make you free." (,John 8: 31, 32.)

9. "Abide ye in my lov e." Th e apostles and all Chri stians, through all trials and difficulties, should abide_ in Christ's love, be­cause he loves them. His love for his disciples can be measured only by God's love for him. "Greater love hath no man than this, that a man lay down hi s life for his friends. Ye are my friends if ye do th e things which I command you." (John 15: 13, 14.) ''But God com­mendet h his own love toward u s, in that, while we were yet sinners; Christ died for u s." (Rom . 5: 8.)

10. To obey Christ is to love him; to keep his commandments is tc abide in hi s love. (See John 14: 15, 21, 23; 1 John 5: 3.) Christ could abide in God's love only by keeping God 's comm a ndments.

To obey Christ is to do all he command s because he commands it, and not to do only what it pleases one to do. Some set aside his com ­mand to be baptized; others, who have been baptized, set as ide other commandments; while many fail to love God with all their hea rts and to love their nei ghbors as thems elve s.

11. "That my joy may be in you and that your joy may be full." What was Christ's joy? How, in the shadow of the cross, could he speak of his j oy? He had the joy which comes through submission to hi s Father, the joy of hi s Father's presence, the j oy of sacr ifice and suffering for others, and the supreme joy of certa in victory after the cro ss . This joy sustained him through all his trials and suffering.

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LESSON V I ELAM'S NOTF: S FEBR UARY 8. 1925

Thi s j oy he wa nte d his discip les to hav e. He desired them t o be fa ith ful in a ll trials , t hat the ir joy may be fu ll in t he end . He delivere d t he exhortations and encouragem ent above that they migh t have t his j oy. (See ,John 16 : 32, 33. )

QUESTIONS Giv e th e subj ect . R epea t th e Gold en T ext. Giv e th e tim e, pl ace a nd per so ns. Did you r ead th e r ef er en ce m a-

t eria l ? Diel y ou ' r ead th e H om e R ea di ng ? Wh a t else does J es us emph as iz e

in th ese part i ng w ord s "? Thr oug h wh at cli ffe r en t figur es is

thi s uni on t a ug ht ? Wh a t u se does Go el m ake of t h e

vin e and vin ey a rd i n th e O ld Ti ,st am en t?

\Vh.at u se does J es us m a k e of th e vin ey a rd bef or e t hi s in th e N ew T est am ent?

Wh y d o y ou supp ose J esu s u sed thi s illu st ra ti on of t h e vi ne a nd th e b ra n ch es a t thi s tim e?

W' h o is th e tru e v in e? Wh at is m ea nt by " t ru e vin e"? \V h a t else is J esu s ? Wh o i s th e "hu sba ndman " ? Wh a t i s th e w ork of a hu sba ncl -

n1a n? ·wh a t did I sra el pr ov e to b e? Wh a t does God clo for th e tru e

v in e a nd th e br an ch es "? "\n 11t r'licl J es us r ec eiv e fr om Goel? Who Is the sou rc e o f a ll spi r itu a l

dr e? 2 W' ho ar e th e br a nch es?

Hc,w do y o u m eet th e u ecl ara t ion that d if l er ent r eli g ious org a ni­za ti on s, soc ieti es, a nd denom i­n ati on s ar e th e br a nch es ?

\\'h a t onl y d ;cl th e a pos t l es set in ord er '/

Wha t clicl P aul do up on h ea ring of di v i sion s in th e chur ch at Corinth ?

Wh a t mu st on e beco m e In ord er t o b eco m e a br an ch?

Wh a t i s clone w i th th e frui tl eRs b r a nch?

Wh a t is clon e for th e on es that bear fru i t ?

Wh a t is God ' s ru le with r ef er en ce

to improv em ent of opportuni­ti es?

H ow does Goel c l ea n se a bra n ch ? Wh a t is th e " fru i t"?

3 Thr oug h wh a t w er e th e apostles a lre ady cl ean?

Wh a t is m eant by b ei ng "c l ean "? H ow ar e p eop le c l ea ns ed by th e

truth? \ 'l"h a t comm ands mu st sinners

ob ey in ord er t o r eceiv e pard on? 4 , 5 What conditi on is n ecessar y t o

fruit b ea ring ? F r om wh om clo a ll Christ ians d e­

riv e lif e ? 6 Wh a t Is d on e wit h th e bra n ch

th a t abid es n o t i n th e vin e? U po n what , th en , do es abidin g i n

J esus d ep end ? M ay a Chri s ti a n f a ll a w ay fr om

Chr i st a nd b e los t ? Wh a t i s n ecessa r y in o rd er t o

abid e in Chr ist ? R epea t 2 J ohn 9. Up on wh a t conditi on will th e

pr ay er s of dis ci p l es b e an ­sw er ed?

8 H ow do Chri st's discip les glorify Go d?

Wh a t condit i on i s n ece ssary to r em a ining di sc ip les of J es us ?

9 l n wh a t a r e dis c ipl es exhort ed to a bid e ?

Why sh ou l d th ey abid e In hi s love?

H ow clicl h e show h is l ov e f or th em?

10 In wh a t way on ly can d iscipl es a b id e in C hri st 's lov e?

In wh a t w ay onl y cou ld C hris t a bid e in God's lov e "?

·wh a t is i mpli c it obedi ence t o C hri st?

11 "Why did J es us say th ese thin gs? Wll a t i s his j oy? ln wli a t w ay ca n th e Joy of t h e

di sc ip l es be m ad e fu ll ?

LESSON V I - FEBRUARY 8.

CHRIST'S INTERCESSORY PRAYER R ead: Th e ent ire Chapter . Le ss on Te x t : J ohn 17 : 1-13. JOHN 17 . 1 These things spake Jesus; and l i fting up his eyes to

heaven, he said, Father, the hour is come; glorify thy Son, that the Son may glorify thee :

2 even as thou gavest him authority over all flesh, that to all whom thou hast given him , he should give eternal life.

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F EJBRUARY 8, 1925 FIRST QU ARTER LESSO N VI

3 And thi a ia life e ternal, that they ahould know thee the only tr ue God, and him whom thou didat aen d, even Jeaus Christ.

4 I glorify thee on the earth, having accomplished the work wh ich thou haat given me to do.

5 And now, Father, glorify thou me with thine own self with the glory which I had with thee before the world was.

6 I manifested thy name unto the men whom thou gavest me out o f the world: thine they were, and thou gavest them to me; and they have kept thy word .

7 Now they know that all things whatsoever thou haat given me a re from thee :

8 for the word s which thou gavest me I have given unto them; an d they received them, and knew of a truth that I came forth from thee, and they b e l ieved that thou didst send me.

9 I pray for them: I pray not for the world, but for tho se whom tho u hast given me; for they are thine:

10 and all things that are m ine are thine, and thine are mine: and I am glorified in them .

11 And I am no m ore in the world, and the se are in the world , an d I come to thee. Holy Father, keep them in thy name wh ich thou has t g iven me, that they may be one, even a s we are .

12 While I was with them, I kept them in thy name which thou has t gi v en me: and I guarded them, and not one of them per is hed, but the so n of perd ition; that the s cripture m ight be fulfilled .

13 But now I come to thee; and the se th ings I s peak in the wor ld , that th e y may have my joy made full in them selve s .

Golden Tex t-"Keep them in thy na me whic h thou hast given me, that they may be one, even a s we are ." (John 17 : 11. )

Time- April 6, A. D. 30. Place-T he upper room in Jerusa lem. Persons- J esus and hi s disc iples. Devotional R eading-Ep h. 3: 14-21. Reference Material - Eph. 4: 1-6; Ma tt . 6: 9-13 . H ome R eadin g-

Fe b. 2. M. Chri st ' s Int er ces sor y Prayer . John 17: 1-13. 3. T. In t er cession of Abrah.am. Ge n . 18 : 23-33 . 4. W . Int erc ession of Mos es. Exo du s 32 : 30 - 34. 5. T, [nt erc ess ion of Samu el. 1 Sam. 12 : 19- 2 G. 6. F. lnt er c ession of Asa. 2 Chr on. 14 : 9-12. 7. S. Int er ce ss ion of t h e Chur c h. Acts 12: 1-11. 8. S. Int er ces s ion of Paul. Eph. 3: 14 - 21.

HELPS AND HINTS FOR TEACHERS In order to rece ive an an swer it is not necessary that prayers be

recor ded , or offered in public, or even heard by any one except God. In order to be answere d, it is not necessary for per sons on whose

behalf prayers are offered to hear them or even to know they have been offered . But hearing such prayers and knowing t hat they hav e been made, great ly encourage the ones for whom t hey have been offere d.

Th is prayer has been recorded for the benefit of all Christ's disci pies for all ti me . Th e same is tr ue of a ll ot her prayers r ecorded in th e Bible, whi ch prayers all should st ud y.

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LESSON VI ELAM'S NOTES FEBRUARY S, 1925

Many instances are given of Jesus' praying during his ministry on earth, but few of his prayer s are recorded.

This prayer of our lesson is -his longest recorded one. The prayer in Matt. 6: 9-13, called "the Lord's prayer," is the one

Jesus taught his disciples to pray; the one of our lesson is truly "the , Lord's prayer."

The solemn setting of thi s prayer makes it mo st impressive. Pre ­ceding it were his washing the disciples' feet, his institution of the Lord 's Supper, and hi s di scour ses to the eleven. . Following it were the agony in the garden; the betrayal; the trials before Annas, Caiaph as, th e Jewish council, and Pilate; and the crucifixion.

It must hav e been offered about midnight, and was a fitting con­clu sion to Je sus' discour ses to his disciples. It was offere d in the pr ese nce of his di sciple s . Jesus fore sa w the coming storm ready to burst over the heads of his disciples; that the Shepherd would be smitten and the sheep scattered.

In :B, W. Johnson' s Commentary on John, he quotes from Dr. Wil­liam Milligan as follows:

"No attempt to desc ribe the prayer can give a just idea of its sub­limity, its pathos, its touching yet exalted character, its tone at once of tenderness and triumphant expectation . . . It speaks throu ghout of work acc omplished, of victory gained, of imm ediate expectation of glorious reward."

In the same comment ary Sch aff is quot ed as follows: "Here is holy ground; here is the gate of heaven. No such prayer was heard hefo re or sinc e. It could only be utt ered by the Lord and Saviour of men, the mighty Intercessor and Mediator, standing between heaven and earth before his wondering disciples ."

Note the three fold division of this pray er: (1) Jesus prayed for him self; (2) for his immediat e di sc iples; (3) for all who, in all timr::, should beli eve on him "through their word."

EXP LANATORY NOTES Christ's Hou r

1. "These things" are the solemn utterances of chapters 13: 31 to 16: 33 , which read with deepe st reverence .

"Lifting up his eyes to h eaven," J esus offered this prayer . Pray­ing at t he grave of Laz aru s, also ~e "lift ed up his eyes." At times, as in Gethoomane, he prostrated himself .

During hi s whole publi c mini st ry Jesus spoke of a tim e as his hc1:r. At the wedding f eas t in Cana J esus sa id to his mother: "mine hour is not yet come." (John 2: 4.) So he sa ys in John 7: 6, 8, 30. Being troubled lat er on, he asked if he should say: "Father , save me fr om t his hour?" adding, how ever, "But for this cause came I unto thi s hour." (John 12: 27.) About to eat the last pa ssover supper with his disciples, he said: "My time is at han~." (Matt . 26 :18), and later on in the night , (in this prayer) he said, "Father the hour is com e." Thi s was the crucial and dr ea dful hour of his betrayal, de­sertion mock trials, scour ging, suffering, shame, and death . But this was th~ triumphant and all glorious hour, too, when he would gain the

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FEBRUARY 8, 1925 FIRST QUARTER LESSON VI

victory over the grave, abolish deat h, destroy Satan, and bring "lif e a nd immortality to light through th e gospel." ( Heb . 2: 14-18; 2 Tim. 1: 10.)

Of the students of this lesson I am compelled to stop and ask, are not we overjo yed with th e fact that Jesus through his suffering and death brought "to naught him that had the power of death, that is, the devil," and delivered "all them who through fear of death were all t heir life time subject to bond age?" Contemplating the end of the Christian's faith-the salvation of the soul, the praise and honor and glory -to be r evea led at the second coming of Christ, it is no wonder that Peter say s: "Ye r ejoice greatly with joy unspeakable and full of glory ." (1 Peter 1: 6-9.)

In this pr aye r J esus addressed God as "Father," "Holy Fath er," an d "Righteous Father."

Christ's Prayer for Himse lf 2. "Glorify thy Son." Thi s was done in two way s : (1) By giving

him "authority over all flesh," th at t o all God had given him "he should give eternal life"; (2) by glorifying him wi th God's glory which he had with the Father "before the world was." (Vers e 5.) Je sus gave up this glory wh en he cam e to this earth in the form of a ser vant and died on the cross. (Phil. 2: 7, 8.)

It is th e glory of Je sus to give eternal life to all whom God ha s given him.

Jesus is glorified now in his disciples-that is, in their faithful obedience to ,him in bein g one and in accomplishing his work. But in str ife, contention, and divi sion he is dishonor ed (see verses 10, 22) by those who prof ess to be hi s discipl es and to have his spirit.

How shameful and humiliating the unholy str ife, contention, fac­ti ons, and divi sions now existing among the profe sse d followers of Chr ist! ' I ~

Christ will be glorified al so "in his sa ints" and "marvel ed at in all tha t believe" when he comes again . (2 Th ess. 1 : 7-10 .) We cannot comprehend the glory of Christ coming with "ten thousands of his sa ints," or "his holy myriads." (Jude 24.)

3. It is eternal. life to know the Father "as the only true God and Jes us, whom God has" sent, as "the Christ."

But what is it to know God? It is more than to acknowledge him in­tellectually as the Supreme Bein g. "Thou beli evest that God is one, tho u doest well; the demons also believe and shudder." (James 2: 19.) To know God is to keep his commands from the heart, or in faith and love to obey him, to become God-like. For instance, no one without mercy, forbearance, forgiven ess, justice, righteousness and love knows God and Jesus. (John 2 : 3, 4.)

4. How did Jesus glorify God on the earth? He did so by accom­plis hing the work God gave him to do. How did he accomplish sc, much? H e bega n early (Luke 2: 49), worked zealously while it was day (John 9: 4), and continued to the end. (John 19: 30.)

Did it ever occur to us that God ha s given · us a work to do? Or tha t we should glorify God?

We can glorify God only by doing the work he has given us to do. Only as we obey him can we and do we glorify him . We may speak with the tongues of men and angels, give all our goods to feed the

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LESSON VI ELAM'S NOTES FEBRUARY 8, 1925

, poor and our bodies to be burned, possess miraculous knowledge, and manifest miraculous power; but _without obedience to God, we are nothing . We shou ld remember our Creator in he days of our youth, be always zealous of good works, and then in the end we can say we have accomplished the work he gave us to do. (See 2 Tim. 4 : 7, 8.)

5. Jesus based the petition for God to glorify him upon the fact that he had glorified God; and that he had don e this by accomplishing the work which God had giv en him to do.

Jesus was now returning to the glory which he had with the Father before the world wa s.

Jesus Prayed for His Immediate Disciple s 6. Jesus manifested the name of God to his disciples. How did he

do this? Not by making them acquainted intellectually with the name of God, as now are known the names of ear ~h's great philosophers, lit­erati, statesmen, warriors, etc.; but by t-eaching them what the name of God stands for and by showing in his life the attributes of God. God's name stands for all he is-his wisdom and power, his justice and righteousness, his mercy and grace, his love and salvation. In all these God was manifested in Jesus .

The disciples of Jesus belonged to God first . In obedience to God they were his. He gave them to Jesus; but not arbitrarily or by com ­pulsion, but according to their own choice, as will be clearly seen by reading John 1 : 11, 12; 3 : 18, 19; 6: 37-45. They became God's peo­ple and remained Christ's disciples by keeping God's word.

7, 8. Jesus' prayer for his disciples was based upon the condition that they had accepted him as sent from God and had received from him the word of God. They knew that whatsoever Jesus was, did, and taught was from God, and that Jesus and God are one.

The sa lvation of the world depends upon believing that God sent Jesus and upon accepting him as the Saviour.

All that Jesus did and taught was from God. He came not to do his own will, but the will of God who sent h im (John 6: 38); t herefore . not to seek his own will, but the will of God (John 5 : 30); not to please .himself, but to please God (Rom. 15: 3 ; John 8: 29, 30); not tu teach his own teaching, but the teaching of God. (Jo hn 7: 16; 8: 28; 12: 49, 50.)

A Greatly Needed Lesson Let us learn here a sadly needed but woef ully neg lected lesson. In

the words of Jesus, we exclaim of the present generation, "0 foolisl: men, and slow of heart" to believe Jesus and to learn from him t his lesson! Since his teaching was not his --did not originate with him . but was the teaching of God; then no man should attempt to teach any theory, opinion, or wisdom of his own . Since Jesus did not even desire to do his own will, but prayed that his will be not done: then no man should seek to have his will done . There is a vast differ­ence between our own wi11 or any man's will. and God's will . Since Jesus pleased not h imself, but did always the things which pleased God; then no man snould seek to please him self or to have his own way in matters of God's service . Let all determine now and forever more to please God only, to teach only his teaching, and to do only his will.

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FE BRUARY 8, 1925 FIRST QUARTER L ESSON VI

All clashing opinions; all strife, divisious, warring factions, and rel igious denominations are so many violations of God's will ; are so ma ny sad failures to learn this needed lesson from Jesus.

It is very grievous to hear people making loud professions to be "C hristians only and only Christians" while sadly failing, if not even refusi ng, to follow J esus only and fully .

Jesus Pra yed Not for the World 9, 10. J esus prayed for hi s di sc iples at this time because he was

going to leave them, and they would soon be scattered as sheep with­out a shepherd . He fore sa w what would befall them .

In this pra ye r he did not pray for the world. He never prayed for the world as such-as an in stitution, for h e came to overcome the wor ld and to give his di scipl es the victory over it . (1 John 5: 4.) Satan is the prince of this world (John 12 : 31; 14: 30; 16: 11 ; 2 Cor . 4: 4; 1 John 4: 4.) "The whole world lieth in the evil one." (1 John 5: 19.) The spirit of th e world is not the Spirit of Christ. (1 Cor. 2: 12.) The world ca nnot receive the Holy Spirit. (John 14: 17.) To be a friend of the world is to become an enemy of God, beca use "the friend ship of the world is enmity with God." (Jas. 4: 3-5.) The world hated and killed Jesu s. and it will always hate and seek to destroy the church. (John 15: 18, 19; 17: 14.)

But Jesus prayed for sinners, as on the cro ss , and teaches his di sciples to do t he sa me. He teaches them to pray for their enemies, to do good for evil, and to pray for all men. (Matt . 5: 43-48; 1 Tim. 2: 1-4.)

Instead of being "of the world ," Goo had given these disciples to Jesus "out of the world." They had been clean sed by the word of God (John 15 : 3), had been separated from the world , and had been giv en to Jesus as fit material out of which to build his church and pr oper subjects for his kin gdom.

J esus and God being one, Jesus said: "And all that are mine are thine. and thine are min e." Je sus and God are separate in nothi ng. "And I am J?lorified in them ." How? Because they were one, keep­ing Goo's commandments and doing the work of Jesus . So Christ's disciples glorify him today.

"That They May Be One" 11. Jesus knew he would be crucified on -the morrow, would be

no lon!1"er "in th e world ." but that his disciple s would be left by him "in the world" to accomplish the great work of prea ching the gos­pel to the whole creation.

His fir st petitio n for t hem was that God would keep them in his na me " that they may be one." ·

To keen thPm in G()d'i, nam e was to guard them from sin and help them to remain faithful and true to the word of God. God's nam e is wonderfµl and stands for his power, manifested in his wis­dom. grace, and love.

How are Chri st's di scipl es one? "Even as we are." Just as God and Chr i~t ar e one. Chri st 's di !'cinles mu st be one. They had asked,

k~h o is to be the greatest, and had sought the chief places in Christ's

ingdom . Jesus had ta ught them that the servant of all is the

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LESSON VI ELAM'S NOTES FEBRUARY 8, 1925

greatest in his church, and now in deep solemnity he prays that there may be no envy, jealousy, self-seeking, and love of place and power among them .

How glorious it would be if the church could manifest this spirit and unity, become free from jealousy, envy, pride , self glorification, but on the other hand, love as brethren, eac h counting others bet­ter than: himself, in honor pr eferring one another, and each seek­ing the good of others!

In the "additional lessons" let us st udy further this unity and peace and the sin of division.

12. Jesus guarded and kept his disciples in the Father's name while he was with them . Not one of them was lost but Judas, the traitor and "son of perdition," and thi s was in fulfillment of prophecy. (Ps. 41: 9.) This wa s not done in order to fulfill this prophecy; but ; foreseeing Jesus would do this, God foretold it .

Then, one of the twelve departed from the right way, grew in sin from bad to worse until, under the full sway of Satan, he be­trayed the Saviour. He by transgression fell .

13. J esus' next petition was that his disciples might share his joy in full .

What joy could Jesus have under such circumstances as these? The joy of conscious obedience and faithfuln ess in all things to God, of victory over Satan, and of an ticipated glory. Here it i s : he "for the joy set before him, endured the cross, despising the shame, and hath sat down on the right hand of the throne of God." (Hel>. 12 : 2.)

That the wor ld hated them and would ever hate them is anoth e1· reason why Jesus prayed for his disciples (verse 14)., and should be another reason why his di sciples today should love not the world but should keep unspotted from it.

Jesus Prayed for All Who Should Ever Believe On Him Through the Word of the Apostle s

As stated further on in thi s prayer of Jesus , he prayed for all his disciples for all time-for their unity and peace and final glorification.

QUESTIONS Giv e the subject . Repeat the Golden Text . Give th e tim e, place and per sons . Did you r ead th e r eference ma-

terial? Did yo u r ead the H om e Rea ding ? Should pr ayers b e r ecorded, or

even be h eard by th e ones for wh om th ey ar e offer ed, in order to be answered?

Why wa s this pr a y er of J es us r e -cord ed?

Whi ch is t r u'ly th e Lord 's pr ay er ? Giv e in s ta nce s of J es us ' pra y ing. Giv e th e s olemn s etti ng of this

prayer . What did J es us see coming upon

his disciples?

50

Wh a t Is sa id of the sublimity , patho s and charact er of this pr aye r?

Giv e th e general divisions of thi s pray er .

I Wh a t a r e "the things" o f this ver se?

Wha~ Is said of J esus ' a ttitud es in pr;iyer?

What Is m ea nt by "th e hour is com e"?

Wh a t was th e victory of this hour?

Why should we be overj oy ed? H ow did J esus addr ess God?

2 What did J es us a s k God to do for him?

FEB RUARY 8, 1925 FIRST QUARTER LESSON VI

In what two ways was J esu s g lor ifi ed?

How was J esus gl orifi ed in hi s di sc iples?

In wh a t ways do his dis c ipl es now dish onor J es u s?

In w h a t oth er way will J es u s be glorifie d in hi s sa ints?

3 How ca n ete rnal lif e be r eac hed '? W h.at ls i t t o k now God a nd

J esu s ? H ow cltcl J es us gl orify God on th e

ea rth? Ho w did h e acco mplish so mu ch ? How on ly ca n we or any o th e r s

glorify God? 5 U pon what did J es us ba se thi s

prayer for God to g lorify him? To wh a t was J es us r eturni n g?

6 H ow did J es us manif est th e na m e of God t o his discip les?

W hom did God giv e t o J es us? H ow was th is don e ? Ho w only co uld th ey r emain

Chri s t's dis ciples? 7, 8 Upo n wha t co nditi on d id Jesus

base this pray er for hi s dis­ciples?

U pon w ha t do es th e sa lv at ion of a ll m en d epend '/

In what we r e J es us a nd God on e~ What did J es u s come t o ea rth to

d o ? What m os t n ee d ed lesso n s houl d

we h er e lea r n? W ha t do a ll r elig ious denomin a ­

tio n s a nd a ll s trif e a nd di v is ­ion amo ng br et hr en s how?

9, 10 W'hy did J es us h ere pray for hi s discipl es?

\V hy d id h e not pr a y fo r t,h e wo rld ? (Sho w th e diff er e nce

b et we 3n th e sp iri t of th e world , t h e prince of the world, th e friendship of the wo rld, a nd Ch rist a nd his kingdom and Sp irit.)

Wh.at kill ed J es us, a nd wh a t wo uld it destroy n ow ?

D id :r es us pray for sinners ? Fo r w hom d oes h e t eac h hi s dis­

cipl es to pray? Out of w hat had J es us ' discipl es

bee n ca ll ed? W ha t did God and J esus hold in

com mon ? W hat , aga in, is said of J esus'

disciples g lorifying him ? 11 Why did J es us leav e bis di sc ipl es

in th e world? What w as J es us ' first petitio n for

h is dis ciples? H ow can God ke ep th em in hi s

nam e? H ow are they one? Wh a t had a lr eady aris e n among

th e apo stl es? What would be glori ous n ow?

12 What h a d J es us done for hi s dis­c ip les?

W hi ch one was los t, a nd wh y? W h at s h ows th a t w e m a y fa ll

and be lost? 13 W ha t wa s J es us' n ext p etition

for hi s dis c ip les ? H ow co uld J es us hav e j oy a t this

tim e? Wha t hates J esus' disc ip les n ow ? Giv e a n oth er petition J esus m ade

for hi s dis c iples. For wh om bes id es hi s di scip les of

that tim e did J esus pray? WG-ia t did he ask for a ll ?

ADDITIONAL LESSONS FROM JESUS' PRAYER

This prayer manifests so abundantly and forcef ully the pr o­foun d int eres t of Jes us in his discip les and hi s great and everlasting love for th em and contains so many most important lessons for the churc h today we should study it with the most intense earnestness to its sublime conclusion.

Bes ides praying for himself, J esus makes six different petitions for hi s discipl es , for t hem all for all time: (1) that they may be guarded and kept in the F athe r's name ; (2) that they may all be one, even as he and God are one, and perfe cted into one; (3) that they rnay _be kept from the evil of th e world; ( 4) that they may be sancti­fie~ m the truth; ( 5) that all may be with him and shar e hi s glory which God gave him; and (6) that the Father would Jove them as he had loved Jesus.

Would one ever desire to sin against such a Saviour and such a Father in heaven? We sing, "Can a child forget its mother's Pffray er?" I ask , can we ever forget this prayer of our Savio ur, 0 ere d for us?

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LESSON VI ELAM'S NOTES FEBRUARY 8, 1925

The word "world" is us ed as many as eighteen times in this prayer, which shows that its hatred for Jesus and for his church for­ever and the salvation of his disciples from it was on Jesus' heart .

"Keep Them fl"Om the Evil" Jesus would soon leave the world, but he did not pray that his

disciples should go with him . God could have translated them with Jesus, as he had translated Enoch ( Gen. 5: 24) and E:ijah (2 Kings 2 : 17) ; but that was best. They were left on earth as the light of the world and representatives of Jesus . ·Before them was the great work of "going into all the wor ld" and preaching "the gospel to the whole creation" (Mark 16: 15, 16) and makmg "discip1es of all the nations." (Matt. 28: 19, 20.) This work was necessary also for the development and salvation of the apostles.

Here we sho uld receive encouragement to do our work zealously, to bear our burdens cheerfully, and to endure hardness as good soldiers of the cross.

But his disciples having been left here for this grand work and noble purpos e, Jesus prayed the Father to "keep them from the evil. one"-not to lift them out of. tribulation (John 16: 33), but to lead th em not into temptation, to keep them from sin, and to save them from Satan.

J esus sent his apostles into the world, as God had sent him, and he gave to his apostles the word which God had given him . By the authority which Jesus had from God he commanded his apostles to teach all the nations that which God had taught him (Matt. 28: 19, 20.) But the apostles were not to begin to do this until endued with power from on high. (Luke 24: 49.) T'his power was their baptism in the Holy Spirit. This power would bring to th eir remembrance all that Jesus had said to them, teach them all things, show them the things of Jesus, and guide them into all the truth. (John 14 : 25, 26; 16 : 13; Acts 1 : 8.) Then, to hear the apostles filled with and guided by the Holy Spirit, is to hear the Holy Spirit; to hear the Holy Spirit, is to hear Jesus , who sent the Holy Spirit; and to hear Jesus, is to hear God, who sent Jesus. Jesus declares that, "He that receiveth whomsoever I send re ­ceiveth me; and he that r eceiveth me, receiveth him that sent me ." (10: 16; 1 John 4: 1-6.) He who refuses to receive what ·the apostles teach, refuses to hear the Holy Spirit, refuses to hear Jesus, re­fus es to hear God.

We must see, then, the force of this prayer, and realize as never before the boundle ss love of Jesu s. In this prayer is our salvation and the salvation of the world . If the apostles had not been guarded in the Father's name, had not been kept from the spirit and evil of the world, and had not maintained that unity and peace for which Jesus prayed, the truth of God would never have reached the world and all today would be still in darkness and sin .

"Not of the World" "They are not of the world, even as .I am not of the world."

From Jes us' use of the word "world" eighteen times 'in this prayer and from its occurrence many times in other parts of the New Testament it is not difficult to understand its full import.

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FEB RUARY 8, 1925 FIRST QUARTER LESSON VI

To be of the world is to have the spirit of world , to reflect the character of the world, and to depend upon the power of the world.

J. H. Thayer in his Greek-English Lexicon under definition 6 of "Kosmos" (the world) says: "t}:le inhabitants of the world," par­ticularly "of the earth, men, the human race." The word means this in not a few passages . Under 6: "The ungodly multitude; the whole mass of men alienated from God, and therefore hostile to the cause of Christ." Under 7: "Wor!dly affairs; the aggregate of all things earthly; the whole circle of earthly goods, endow­ments , riches, advantages, pl easures, etc., which although hollow, frail and fleeting, stir desire, seduce from God and ar e obstacles to the cause of Christ." John (2 John 2: 16,) puts it this way: "For all that is in the world, the lust of the flesh and the lust of the eyes and the vain glory of life, is not of the Father, but is of the world." This is a clearer and more comprehensive defi­nitio n than any lexicon can give . All oppo sition to God, to Christ and to his disciples and his church springs from the se three things­the lu st of the flesh, the lu st of the eyes, and the vainglory of life. The love of pleasure, pride, vanity, all r evelry, drunkenness, licentiou sness, covetousness, greed of gain, thirst for power, oppres­sion, str ife, envies, wars, etc ., all spring from these lusts and pas­sions . Jame s ( 4: 1, 2) says "fightings" and "wars" spring from the lust of the flesh.

We ought, by this time, to und erstand Jesus when he declares that the devil is "the prince of this world" and that his Kingdom is not of this world, and if so, his servants would fight with carnal weapons for its defense and advanc ement. (John 18: 36.) By this time Christ's followers, filled with his sp irit, ought to understand why he forbade Peter's use of the sword and all his injunctions to keep the peac e, seek peace and pursue it , to follow peace with all men and holine ss without which no man can see the Lord, to prl:\Y for their enemies, and to overcome evil with good. ,

Because Christ was not of the world, th e world hated and crucified him. It is the same world with th e sa me spirit and same pr ince today, and with the same hatr ed for Christ. For th :s rea­son the world hat es all true disciple s of Christ. The same difference ~xists between the disciples of Christ, or the church, now as ex­isted when Jesus offer ed this · prayer .

"Sanctify Them" That Jesus' disciples "are not of the world" and he desires them

kept from the evil, is the reason for his petition to the Father to sanctify th em.

"S anctify" means to set apart or to consecrate to the service of God, and Je sus prayed that in the mid st of all sins, or evil, and all perse cution s his discip les might have to suffer in the world they Would remain true to God by the he)p of God.

Al l Christians are sa ints-that is, they have been set apart fRrom the world and sanctified to th e serv ice of God. ( Acts 9 : 13;

0 m. 1: 7; 1 Cor. 1: 2; and other pa ssages.) . ~ow do people become sanctified? "In the truth ." That the

d)sc1ples of Jesus are sanctified through the truth shows that sa nc­tificatio n is no instantaneous, mysterious uplift into a sinless state

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LESSON VI ELAM'S NOTES FEBRUARY 8, 1925

by some direct influence or impact of the Holy Spirit . That no mistake may be made as to what the truth is, Jesus adds: "Thy word is truth"-that is the word of God, or the teaching, which Je sus gave to his disciples. (verse s 8-14.)

Just as the word of God is received into th e heart, loved, and obeyed, it leads people out of the world and sets them apart to the service of God, to be exclusively his. In this grace and knowl­edge of Christ they grew (2 Pet . 3: 18), becoming "partakers of the divine nature, having escape d from the corruption that is in the world by lu st." (1 P et . 1: 4; Eph. 5 : 25-27 .)

John 15: 3-10 shows that J esus' disciple s were made clean by the word of God, and their continuance in the love of God depended upon keep ing his commandments .

"And for their sakes I sanc tify myself." J es'Us was sinless; he was holy . What did he do then to sanctify himself? He sanctified himself in being obedient to the will of God, even unto the death of the cross. H e learned obedience by the things. which he suffered. (Heb. 5: 7-9.) It was his purpose-his meat and drink-to do God's will.

He did this for the sake of his disciples , "that they themselves also may be sanctified in truth," and that for the above reasons they might be encouraged to obey God in all things.

"That They May All Be One" For whom was Jesus praying that "all may be one"? The

Pharisees , th e Sadducees, the H erodia ns were religious sects or denominations among the Jews at that time. They held to some truth; all believed there is one God and that he should be wor­shiped, and all worshiped him accord ing to their own doctrines; and the Pha •risees beli eved in angels , spirits and the resurrection. But all these rejected t.he teaching of the Scriptures and p·erse­cuted and killed Jesus. Afterwards th ey persecuted the church and killed some of the apostles . Then it was not that they might all become united in their religious doctrines in some way and form a religious union or organization that Jesus prayed. Far from that.

There are hundreds of different, contending, clas .hing religious denominations today as far apart in their doctrines and practices as the east is from the west, and many of them uniting, seemingly, to destroy the gospel as the power of God unto salvation as did these sects of Jews to crucify Jesus . Was it for all these to be united, or one, in their efforts, that Jesus prayed? Certainly not.

This soul stirring, pathetic. and sublime prayer of our Saviour is woefully misunderstood when brethren think and write and preach that Jesus prayed for a conglomerated union of all thes •e. Worse still, when some brethren call this prayer "Christ's UIUrn­swered pray er," as if for almost two thousand years God had al­lowed this prayer of his Son to remain unan swered . It is impo ssi­ble to say what vague conceptions the br et hren who say this have of the teaching of the New Testament on this subject.

This prayer of Jesus was answered in his apostles and his dis­ciples of their time . Th e church at Jeru sa lem, composed of thou­sands (see Acts 2: 41, 47; 4: 4; 5: 14; 6 : 1-7) was an answer to

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FEB RUARY 8, 1925 FIRST QUARTER LESSON VI

this prayer. These many thousand Christians with various and conflicting ideas, under the teaching of Christ, continued "Stead­fast ly with one accord" and "Si ngleness of heart" (Acts 2: 46); praye d "to God with one accord" ( Acts 4 : 24) ; "were of one heart and soul." (A cts 4: 32.) Tho se whose hearts Satan ;filled "to lie to the Holy Spirit" were struck dead und er God's condemnation (Acts 5: 1-6), and the "murmuring of the Grecian J ews against the Hebrews " was at once stopp ed by following the in spired teaching of the apostles (Acts 6: 1-6), and unity and peace prevailed.

Every congregation on earth from that tim e until now, which has kept "the unity of the spirit in the bond oi peace" has been a Jiving answer to this praye r.

Of course, every congregation full of contention and strife and factio ns is in viol ati on of this prayer and in disobedi ence to God.

Every man who rais es contentions, produces strife. and causes di ­visions over any opinion of hi s own or his will; over any untaught quest ion or spec ulation; over anything unnec essary to the worship of God and work of the church or that will cause a weak broth er to fa ll, is guilty of rending the body of Je sus.

What greater sin can one commit against Christ than to divid e his church and thus tear his body apart? Such sinners should be avoi ded, as God commands. (Rom. 16: 17, 18. )

This prayer th en was for all J esus' disciple s for aJJ time in alJ places-"t hat they may a lJ be one ." As Je sus foresaw there would be other di scipl es through the gospe l pr eached by th e apostles, he also foresaw the contention , str ife, and divi sion which would arise. He sai d : "Woe unto the world because of occasion of stumbling! for it mu st need s be that th e occasions come ; but woe to that man th ro ugh whom the occasion cometh." (Matt . 18 : 7.) Paul said to the churc h in Corinth: "For there mu st be also factions among you , that they that are approved may be made manif est among you ." (1 Cor. 11: 19.) . Pa ul nipped in the bud the very fir st manifestation of division in the church at Antio ch by showing that Christ is not divid ed and t hat pr each ers are nothin g but servants of God through whom people hear the truth and become believers in Christ. He charged all to speak the same thing and to be perfected in the same mind and jud gment. (1 Cor. 1: 10-15.) In 1 Cor. 12 he shows that as there is one God, one Christ, one Holy Spirit, one body of Christ, his church, ~11 hav e been baptiz-ed into thi s one body, there must "be no schismi m the body."

How One ? It is one thing to preach on union , especially when done in a parti­

san spirit as "our plea," or on "chu rc h federation" or some "inter­church" movem ent , and an entirely different thing- to endeavor "to keep t he unit y of the spirit in the bond of peace ."

"Th e unity of the spirit" is the unit y which "the Spirit teaches, _(the one Holy Spirit which all children of God have), and the peace mto which the Holy Spirit leads all .

The law of Moses is the law which God gave through Moses ; the law of Chri st is th e Jaw which God g-ives through Christ; "the law of the Spirit of lif e in Christ Jesus" is the law which God gives

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LESSON VI ELAM'S NOTES FEBRUARY 8, 1925

through the Holy Spirit. (Rom. 8: 2.) Ju st so, the unity of the Spirit is the unity wh.ch God teaches through the Holy Spirit and that unity into which all enter who have the one Holy Spirit , by whose guidance they have been baptized into the one body of Christ . All unity is not the unity of t he Spirit. Satan and his forces are unit ed; thoay are one .

The unity for which Je sus prayed is, as he expresses it: "Even as thou, Father, art in me, and I in thee, that they also may be in us"-" even as we are" (verse 11); "~ven as we are one" (verse 22). How are Christ and God one? Just so must Christ's disciples be one.

This is not one in opinion or one in some gigantic human re­ligiou s organization. Any effort of any hum an religious society or organization to force it self upon the disciple s of Christ destroys their unity and peace. All religious people on earth might be united in one huge organization and not be in Christ at all.

On the other hand, they cannot be one in Christ out of his body, the church.

The unity whi ch come s through the acceptance of the truth and obedience to God is th e unity for which Je sus prayed. Obedience to God adds people to his church (Acts 2: 41, 47; 1 Cor. 12: 13), makes them his children and citizens of Christ's kingdom (Matt 12: 50; John 3: 3-8). Peopl e cannot enter Christ's kingdom or God's church without obedience to God (Heb. 5: 7-9), and they cannot obey God and remain out of his church.

There is perfect unity between God and Christ (see verses 10, 11) , for the reason that J esus came to this earth-not to do hi s own will, but the will of God (John 5: 30: 6: 38); not to please himself (Rom. 15: 3), but to pleas e God in all things. (John 8: 29.) Had Je sus at any time failed to obey or to please God, he would have brok en the perfect unity between him and the Father. We cannot conceive of God and Je sus differing and advancing diff erent "opinions." Who can conceive of God and J esus being head s of different religious organizations . and yet "one?" God is the head of Christ (1 Cor. 11: 3), and Christ is the head of the church. (Eph . 1: 22, 23; 5: 23.)

Disciples of Christ can Jove one another and remain one in Christ only in so far as the word of God abides in them and they continue to keep his commandment s. (John 15: 9, 10; 1 John 1: 7; 2 John 9.)

Paul sums up "the unity of the Spirit in the bond of peace" in Eph . 4: 3-6.

To teach and impress the unity for which Jesu s pra:'{ed is deat h to a'l religious bodie s, except the "one body," of which he is the head . (S ee 1 Cor . 12: 12, 13, 20, 25.)

"That the world may believe that thou didst send me." The salvation of the world depe nds upon believing that God sent Jesu s­that he is the Mes siah and Saviour; and the faith of the world in this fact depends upon the unity of Christ's discip les . Divi sions, confl;ct;ng doctrin es and practices, confuse people and retard the progress of the truth .

The Glory of Christ Not only is denominationali sm wrong. but all bitterness, con­

tentions, strife, factions, and open ruptures in the body of Christ--06

FE BRUARY 15. 1925 FIRST QUARTER L ESSON VII

his church - are wrong and dishonoring to Christ. Th ey are a great sha me and mighty hindrances to the progress of the gospel.

All strife and divisions are carnal and sinful. (1 Cor. 1 : 10-17; 3: 1-4.) All spri ng from flesh ly passions-jea '.ousy, envy, prefer­ment am__ong others, to have chief seats, to be greater t han others, etc .

The glory whic h God gave to Je sus and which he has given to his disciples is that they may all be one even as he and God are one. This would be glorio us !

To Share Christ's Glory In Heaven

J esus prays that after his di sciples have done their wor k on eart h, as he had done, t hat they may be wit h him and may share his glory which he had with God.

Entering into this glory depends upon accomplishing the work God has given one to do on earth. .

In this way will the love wherewith God loves J esus be bestowed upon a ll h ;s discip les. J esus prays that God may loy,e them even as he loves Jesus. "Behold what manner of love the Father hath bestowed upon us, that we should be called children of God; and such we are." (1 John 3 : 1.)

In all temptations and suffering we should remember Jesus' prayer for us and resist evil and bear . pers ecution pat iently.

Christ not only prayed on eart h for his discipl es ; he still prays for th em now in heaven. (Heb . 2: 17, 18 ; 4: 14-16.)

All d ;sciples of Christ sho uld folJow his example and work and pray for the unity and peace of a ll.

If all disciples of Chri st in all the world wou ld spend a day or week or month in united prayer to God for the harmony. unity. and love of his children. th en all cau ses of strife and division contrary to the te aching of the New Testam ent wou ld be removed .

LESSON VII-FEBRUARY 15

JESUS IN GETHSEMANE

L esson Tex t : Mark 14: 32-42.

MARK 14 . 32 And th e y com e unto a pl a ce which wa s na med Gethsem ane : and he s a ith unto hi s di s ciple s , Sit ye here, while I pray.

33 And he taketh with him Peter and J a mes and John, and be­gan to be greatly amazed , and sore troubled .

34 A nd he sai th unto them , My s oul is e xceeding sorrowful even Unto dea th : abide y e he re, and w a tch.

35 A nd h e we nt fo rwa rd a l ittle, and fell on the ground, and pray ed that , if it were po ssi ble , the hou r m ight pass away from him.

36 And he aaid, Abba, Father , all things are possible unto thee; remo ve thi s cup from me : ho w beit not what I will , but what thou wi lt .

37 And he cometh, and find et h them sleep ing, and saith unto Pet er, Si m on , ale epe s t thou? coulde st thou not watch one hour?

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L ESSON VII ELAM'S N OTES FEB RUARY 15, 1925

38 Watch and pray , that ye enter not into temptation: the apirit indeed ia willing , but the flesh is weak.

39 And again he went away , and prayed , saying the aame words. 40 And again he came , and found them aleeping, for their eyea

were very heavy; and they knew not what to answer him. 41 And he cometh the third time, and saith unto them , Sleep

on now, and take your rest: it is enough; the hour is come ; behold, the Son of man is betrayed into the hands of sinners.

42 Arise , let us be going: behold, he that betrayeth me is at hand .

Golden T ext,-..."N ot what I will , but what tho u wilt ." (Mark 14 : 36.)

Time-T hu rsda y night, April 6, A.D. 30. Place-Get hsemane. Persons-Jes us, t he eleven, the tra itor, soldiers and others. Devotional R eading- Ps. 22. R eference Mat eria l-Matt. 26 : 36-46; Luke 22 : 39-46 ; John t s:

1, 2. H <rrne R eading-

F eb . 9. M. J s u s in Gethsemane . Mark 14: 32-42 . 10 . T . Ago niz ing Prayer . Luke 22 : 39 -46. 11. W. Th y wm be Done. Matt. 26: 36 -46 . 12. T. Th e Suffering High P ri es t. H eb. 6: 1-10 . l 3. F . The Sympathetic High Pri est. H e b. 2: 8-18 . 14. S. Sharing His Suff e rings . Phil . 3 : 7-12. 15 . S . Th e S uff e ri n g Sav io ur . Psalm 22 : 1-8.

GEOGRAPHICAL NOTES

The Mount of Olives is one of t he most interesti ng mou ntains of a ll Bible lands and Gethsemane one of the most sacre d spots . When King David fled fro m his son, Absalom, h_e an d his peopl e pas sed over the brook Kidron and cro ssed t he Moun t of Olives, barefoot, wit h h is hea d covered, and wee ping (2 Sa m. 15); J esus descending its western slope in h is tri umpha l entry wept over Jerusa lem (Luke 19: 41-44) , and again as he sat wit h fo ur of hi s disc iples on this wester n side, hoe to ld of th e destr uction of Jer usa lem and h is second comi ng (Matt. 24 and Mar k 13: 3, 4); Bet hany was on th is moun ta in; and fro m it J esus ascended into heaven. (Acts 1: 9-12.)

No doubt this mountain was so name d fro m t he olive trees wh ich grew upon it. It was only a Sabbath day's jo urney, or abo ut three quarters of a mi le, east from Jer usalem. (Acts 1: 12.) It was para llel wit h Moun t Moria h , from whic h it wa s separated by tl,e Kid ron Va lley, and was two hundred and seven feet higher tha n the temple area. (Thi s and much more than this we learn fro m that acc urate and most inter es ting book, "La n ds of t he Bib le," by McGarvey. )

" Kidro n" mean s black torrent , and flowed betw een Jeru salem ar,d the Mount of Olive s, r un ning only during the ra iny season.

" Gethsemane" means "oil press," and wa s doubt less a n olive or ­char d, pro bably enclose d, where oil wa s pressed out of its fr u it . It wa s on t he western slope of the mountain, ju st acros s the broo k, and hence close to Jer u sa lem .

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McGarvey noted eight old and gnarled olive trees in "the tradi­tional Garden of Gethsemane." One of these trees measured 24 feet in circ umference and another 21 feet. It is hardly possible that these were there in Christ's day, but they have sprung from others like these.

Tbis traditional garden now contains about a half acre and is surrounded by a rock wall about 10 feet high, which was built by monks of the Latin Church in 1847.

It is intere sting to know that th e Greek church in rivalry has fixed another spot about one hundred yards northeast from this one at Gethsemane. This is no worse than denominational and sectarian riva lry among prot estants in erecting in pride and vanity costly an d grand hou ses of worship, end eavor in g to surpass one another, or to out do one another in numb ers or in other ways.

HELPS AND HINTS FOR TEACHERS This much of this night had been spent by Jesus without sleep

in inst ituting the Lord's supper, as we have seen, in solemnly teach­ing and warning hi s dis cip les, and in prayer.

Before instituting and aft er in stit utin g the Lord's supper much wa s sa id to hi s di sciples before they left that "upper room."

John 13-17 will be r ead with deeper inter est, greater helpfulne ss, and clearer understanding when we ,consider the circumstances under whi ch they were spoken.

Following this exa mple of Jesu s, it is not out of order to deliver exhortat ions before or after partaking of the Lord's supper.

"W hen Jesus had spoken these words, h e went forth with his dis­ciples over the brook Kidron, where was a garden, into which he en­tered, him self and his disciples."

EXPLANATORY NOTES Alone With God In Prayer

32. "Je sus ofttimes resorted thither with his disciples" (John 18: 2)-"as his custom was." (Luke 22: 39.)

The owner of the garden wa s doubtless a friend to Jesus. Having reached the garden, Je sus said to his disciples: "Sit ye

here, while I go yonder and pray." (Matt. 26: 36.) Eight of them r emained there. Jesus desired to be alone with God in prayer.

His deep and abiding inter est in his di scip les is seen from the fact that in the severest trials of hi s life and deepes t troubles of his soul he had their future peace ·and welfare at heart. He was a tearful supp liant Saviour-"a man of sorrows, and acquainted with grief" O sa . 53 : 3), "by who se stripes ye were [we are] healed." (I Pet. 2: 24.)

In deep earnest and faith in God one now desires at times to be a\one with God in prayer . In the closet, in the still hours of the !11ght, in solitude some where the heart yearns to draw near to God in prayer. h" 33. Leaving the eight, Jesu s took Peter, James, and John with

1m an d went further into the garden. These three, we remember, wE>re with Jesu s in the chamber when

he rai sed J airus' daughter and on the mount of transfiguration. This

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LESSON VII ELAM'S NOTES FEBRUARY 15. 1925

was not partiality or favoritism; these three were prepared and fitted for this .

"And began to be great ly amazed, and sore troubled." His natu ­ra l vigor was overcome by sorrow, and he was oppres~ed and even overwhelmed by angui sh of spirit. This began to be apparent to his disciples.

His Soul Sorrowful Even Unto Death

34. He said to the three : "My sou l is exceeding sorrowful even unto dea th ." This explains the sorrow and agony of the preceding verse, and means that, unl ess he found relief, deat h would ensue . His betrayal was at hand . the mock trial was ju st before him, and the shadow of the horrible death on the cross was upon him . As he was more than human, he felt all this with mor e than human sensi ­bility. while the temptation came upon him in all the weakness of humanity .

Into this one hour were crowded all the horrors , cruelty, shame, and death of the cro ss. The wickedness and treach ery of Judas, the desertion of the eleven, the hyp ocrisy and crime of the .Jewis h leadPrs, the rejection by the race of their only Saviour, together with the sins of the whole world, were all upon him and overwhelmed him with sorrow. "Who hi s own self bare our sins in his body upon the tree ." ( 1 Pet. 2: 24.) He wa s tri ed. and he died as a criminal be­tween thieves. He suffered, "the righteous for the unrighteous, that he might bring us to God." (1 Pet. 3: 18.)

Not simply from the physical suffering of death did he shrink, but his divine nature felt mor e keenly than mortals can know the horror and awfulness of sin and the calumny of his trial and cruci­fixion . He was de sp ised and r ejecte d by men, was bruised and put to grief for the sins of others.

He De sired Human Symp athy

"Abide ye here, and watch with me." (Matt . 2G: 3'l.) In this hour of agony Jesus desired human sympathy. He had encouraged and comforted his di sciples in every hour of trouble and weakness; but now he desired th em to watch with him, that he might not be disturbed by th e traitor and the mob in his hour of communion with God.

Je sus ' Attitude In Prayer 35. "And he went forward a Jittle"-"about a stone's cast ." (Luke

22: 41.) He would be entirely alone . First, as Luke (22: 41) says, "he kneeled down and prayed;" then , as Matthew states, he "fell on his face," or prostrated him self. This is the lowli es t attitude of pray er , and expres ses a feeling of helplessness, humility, and entire dependence upon God. In prayer one goes to God in reverence, awe, and humility; and the attitude naturally expresses the feelings and condition of the heart .

Prayer must be in faith and from the heart. Jesus did not go through the form of prayer, but unburdened his soul to God.

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"Not My Will, But Thine Be Done" 36 . "Abta, Father, all things are possible unto thee; remove

t his cup from me." Matthew ( 26: 39) says: "If it be po ssible, let th is cup pass away from me."

"Abba," as we know, means "Father." The "cup" is the suffering of all that was rapidly coming upon

him-his betrayal and trial, the cros s and its shame, the horrors of dy ing as a sinner and of being executed as a criminal. ·

Then before him arose the salvation and destiny of the world, an d in triumphant faith and submi ssion he added: "Howbeit not what I will, but what thou wilt." (See Luke 22: 42, 43.) If God cou ld not save the race unless Jesus should drink this cup, then he was willing to die.

While he must drink the bitter cup, God an swer ed his prayer. "A nd the,·e appeared unto him an angel from heaven, str engthening him." (Luke 22: 43 .) He was heard "for his godly fear." (See Heb. 5: 7-9.) He "humbled himself, becoming obedient even unto deat h, yea, the death of the cross ." (Phil. 2: 8.)

Every prayer should be offer ed (1) to God and (2) in the faith and re si1rnation of Jesus. God may answer prayer now without gra nting the specific thing desir ed.

37 38. Jesus came to the three dis ciple s, doubtl ess , for sympathy. He did this three times.

"Reoroach hath broken my heart; and I am full of heaviness: and I look ed for some to take pity, but there was none." (Ps. 69: 20.)

J es us found the three "sleeping for sorrow." (Luke 22: 45.) It was pa st midnight: their minds had been on a cons t a nt st r ain for hour s : they saw Jesus was in g-reat di stress, althoug-h they knew not what it all meant; reaction had set in , and th ey had fallen asleep in t he stillness of the night . It is said that g-reat sorrow stupefies .

"And saith unto Peter." J esus address ed Peter because Peter was forward in declaring he would di e rath er than desert Jes,us. J esus earn es tly a sked: "What, could ye not wat ch with me one hour? " (Matt. 26: 40 .) It sePms to u s they could, yet under less strain we fall asle ep when we shou 1d watch.

Th e symnathy of J esus for th e three aoo stl es wa s arous ed. and he exhorte d them to "wat ch and pray" that th ey "ent er not into tempta­t ion." While th ey had not wat ched with him . th ey should not cease t o watc h them.selves and their surrounding s, that they enter not into t emota tion .

Whil e this is aPolicable to all for all time. it had special reference to the trials .iust before th e anostles in the betrayal and death of ,Jesus . In i:;pirit they were willing to remain and watch with him, bu t the flesh was weak .

So ye t "the flei:;h Ju tPth ai;aim :t th e Spirit . and the SPirit against th e flesh ." etc. (Gal. 5 : 17.) H ence the con stant need of dailv wat ch­fuln ess . r enPntanc e. and confe ssion of sin s to God . (Jam es 5: 16; 1 J ohn 1: 7-10: 2: 1, 2.) ·

39. "A second time" (J\,fa tt. 26: 42) JP.SUS "went away" and ;,enea te d his Pray er . "Saving the sa me word s." Lnke (22: 44) says:

An d be inl!' in an ag-onv he pra ve d mor e earn estly; and his sweat bec9 111e a s it were gr eat droPs of blood falling- down upon the ground ."

Thi s expres ses as no language can the great angni sh of the Saviour .

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LESSON VII ELAM'S NOTES FEBRUARY 15, 1925

40. Again Jesus went to the three, "and found them sleeping, for their eyes were very heavy; and they knew not what to answer him." They did not know what excuse to offer for sleeping at that time . As soon as Jesus would leav e them th ey would fall asleep.

41. For the third time he offer ed up the sam e petition . The greatest event of all was the victory Jesus gained when he

said: "Not as I will, but as thou wilt ." (Matt . 26: 39.) This changed the cross into the crown and turned Gethsemane into Para­dise .

In deep earn estne ss and inten sity of f eeling he did thi s. God ap­proves of importunity in pr ayer, springing from earnest, honest heart s. Such prayer s ar e not "vain r epetition s. "

While Jesus must suffer death and endure the shame of the cr oss, his conduct show s that he gained composure and str ength through prayer . Ju st when th e ang el appear ed (see Luk e 22: 43) is not stated, but he came to strength en and comfor t the Savi our for all that was to come upon him.

"Sleep on now, and take your rest ." Th ey could do nothing more at tcha t time for Jesus. He sympathiz ed with th em, weary and tired . The watch wa s over, the struggl e had passed, he had gain ed the vic­tory and in calm composure was r eady to march on to death . It was "enough." The hour had come, "and the Son of man" wa s "be­trayed into th e hands of sinner s"- his murderers.

42. "Arise, Jet us be going." He was now r eady, in obedience to God and in triumphant victory over the flesh, to go on to death. "Behold , he that betray eth me is at hand." Jud as wa s appr oaching with the mob.

QUESTIONS Giv e th e su bj ect. R ep eat th e Gold en T ext . Giv e th e tim e. pl ace a nd per so n s. Did yo u r ea d th e D evoti on a l R ead-

ing? Did yo u r ead th e Hom e R ea ding? Locat e a nd d esc rib e th e M ount

of Oliv es. Wh y so n a m ed ? What Is sa id of so m e oliv e tr ee s

th er e now? . Wh a t s how s th e secta ri a n riv a lr y

of th e La tin a nd Gr ee !< chur ch­es ?

Wh a t sh ow s de nomin a ti on a l riv a l­ry today?

What se pa r a t es Mount Oliv et f r om J eru sa le m?

How fa r is it fr om J e ru sa lem? What doe s "Kidron " m ea n? wrh a t d oes " Ge th se m a ne" m ea n? H ow did J es u s spe nd t hi s ni g h t

up to this tim e ? Wiha t w a s d on e a nd sa id b efor e

a nd aft er In st i t utin g th e Lo rd 's Supper?

What In cr ea ses our int er est in John 13-17?

What may n ow b e done b e for e and aft er th e L ord ' s Supp er?

32 To wh a t pl ace did J esu s oft en g o ? Why? Wh er e w er e e ight di sc ipl es left?

62

H ow did J es u s m a nif est hi s d ee p so licitud e for hi s di scipl es ?

Wh y w as h e gri e ved? 33 Wh om d id h e c,arr y wi t h him in t o

th e g a rd en? Wh e r e h ad th ese bee n wi t h him

b efor e ? Why th ese? Wh a t was app a r ent to hi s dis ­

cipl es? 34 Wh a t did h e sa y t o P e t er, J a m es,

a nd J ohn? Wiha t does this m ea n? Wh y w as h e so gr ie ved? Wh y did h e f ee l thi s so lrne nl y? W ha t did h e th en say t o th e

thr ee ? Fr om wh om w ould h e r ece iv e

sy mp a thy? Wh y did h e exh ort th e m to

w a t ch? 35, 36 H ow fa r did h e go ?

Wh y w ould h e b e a lone ? Wh.at did h e fir s t wh en h e pray ed? H ow did h e s how hi s f ee ling of

utt e r h elpl ess n ess up on God? Wh a t d oes th e att itu de of pr a y er

sh ow? 36 F or wh a t did J es u s pr ay ?

How did God a nsw e r .Jesus' pray er?

R epeat H eb. 5: 7- 9. How m a y God a ns w er prayer

FE BRUARY 22, 1925 FIRST QUARTER LESSON VIII

now? 37, 88 Why did J es us r e turn t o th e

discip les? How of t en did h e do thi s? In wha t con di tion did h e find

them? W h y wer e th ey so sleepy? W hy d id J es u s addr ess Peter? W ha t did .he say to a ll ? Wha t did h e ex h ort th em to do? Why sh ou ld a ll now watch? How ca n w e h ope t o be save d

from daily mi stakes a nd wro n gs?

39 Wha t th en d id J es us do? W h a t sh ows his gr ea t agony?

40 Why could th e apostl es m ake no answer wh e n J es u s r eturned to th em this time?

41 How often did J esus offer the sa m e pr aye r?

vVha t do es thi s sh ow? "\Vhat d id h e gain by pra ye r? Wh en d id t h e ange l a pp ea r ? Wh a t did h e say fin a lly t o hi di s ­

cip les ? 4 2 Why did h e say , "A ri se , le t us

go hence"?

LE SSON VIII-FEBRUARY 22

GOOD CITIZENSHIP (Temperance Lesson)

L esson 1'ext: Roman s 13: 7-10, 13, 14.

ROMANS 13. 1 Let every soul be in subjection to the higher po era: for there is no power but of God; and the powers that be are ordained of God.

2 Therefore he that resisteth the power, withatandeth the ordi­nance of God: and they that withstand shall receive to themselves judgment.

3 For rulers are not a terror to the good work, but to the evil. And wouldeat thou have no fear of the power? do that which is go od, and thou shalt have praise from the same:

4 for he is a minister of God to thee for good. But if thou do th at which is evil, be afraid; for he beareth not the sword in vain: for he is a minister of God , an avenger for wrath to him that doeth evil.

5 Wherefore ye must needs be in subjection, not only because of the wrath, but also for conscience' sake.

6 For for this cause ye pay tribute also; for they are ministers of God's service, attending continually upon this very thing.

7 Render to all their dues: tribute to whom tribute is due; cus­tom to whom custom; fear to whom fear; honor to whom ltonor.

8 Owe no man anything, save to love one another: for he that lo veth his neighbor hath fulfilled the law.

9 For this, Thou shalt not commit adultery, Thou shalt not kill , Thou shalt not steal, Thou shalt not covet, and if there be any other commandment, it is summed up in this word, namely, Thou shalt love thy neighbor as thyself.

10 Love worketh no ill to his neighbor: love therefore is the ful filment of the law.

13 Let us walk becomingly, as in the day; not in revelling and drunkenness, not in chambering and wantonneaa, not in strife and jealousy.

14 But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the luata thereof.

1 Golden T ex t-"Th Ju shalt love thy nei ghbor as thyself." (Rom.

3: 9.)

63

LESSON VIII ELAM'S NOTES FEBRUARY 22, 1925

Time-Paul wrote the Roman letter about A.D . 58. Places-Written from Corinth to the church at Rome. Persons-Paul and the church at Rome. Devotional Reading-Ps. 72: 7-8 . Ref er ence Material-Ps. 91: 1-10; Ps. 101: 1-3; 1 Pet . 2: 13-l'i. H 01'/ie Reading-

F eb . 16. :vr. Goo d C it izen s hip . Ro m. 13 : 1 - H. 17 . T. Th e Hi g he st Goo d . R om. 14 : 13 - 2.3. 18. W. La w-abiding C itiz e ns. Titu s 3: 1-11. 19 . T. Pa ul' s C itiz en s hip. Acts 2 1 : 37- 40 . 20. F. A C iti zen of Zi on. Psa lm 1 5 . 21. S . \Va lking Wi se ly. Eph. 5: 6 - 21. 22. S. Ri g ht eou s Judgm ent s. Psa lm 72: 1- 8.

TEMPERANCE We· all know that "temperance" means "self-control." Before the corrupt Felix and the profligate Drusilla, Paul "rea­

soned of righteousness, and self-control, and the judgment to come." ( Acts 24 : 24-26 .)

Temperance is embraced in the fruit of the Spirit in contrast with the works of the flesh. "And they that are of Christ J esils have crucified the flesh with the passions and the lusts thereof." (Gal. 5: 16-24 .) It is one of the duties and virtues essential to an entrance into heaven. (2 Pet . 1: 1-11.)

The reason so many temperance lessons are given is because it is so greatly needed . The greatest lesson of life is to learn to control oneself; the greatest victory of life is to conquer one's passions and lusts . This is the one great fight which all have to make, and where so many fail. Famous are many victori es of many war s, hut the 'greatest of all is the silent victory over self . "He that is slow to anger is bett er than the mighty; and he that rul eth his spirit, than he that taketh a city." (Prov . 16: 32.)

We are impressed most seriously with the vast importance and absolute neces sity of self-control by Paul's famous declaration: "And every man that striveth in the ' games exerciseth self-control in all things . Now they do it to receive a corruptible crown; but we an incorruptible . I therefore so run, as not uncertainly; so fight I, as not beating the air; but I buffet my body, and bring it i11to bondage: lest by any means, after that I have prea ched to others, I myself should be rejected." (1 Cor. 9: 25-27.) If Paul thus keerily and sensibly realized that he must keep his own body under, we should as fully appreciate the importance of doing the same.

Christians are not to be temperate in all things, because some things they are not to do at ·all . They cannot steal temperat ely, lie temperately, give away temperately to their temper, drink tem­perately, etc. They must eat temperately, sleep t,~mperately, work temperately, and in all things so control their bodies as to make them fit temples for the Holy Spirit (1 Cor. 3: 16, 17; 6: 1!1, 20) and to be sav "d in heaven .

Much is said , too, against the use of intoxicating liquors, because this feature of intemperance is a fruitful source of so many other sins and of so much suffering and shame. A drunkard brinP"~ suffer­ing and trouble, poverty and want, upon so many innocent ones.

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FEBRUARY 22, 1925 FIRST QUARTER LESSON VITI

Almost every kind of sin will spring from clrun kenn ess, ::tnd no drunkard can inherit the kingdom of God.

Parents cannot impre ss upon their children too ser iou slv th e evils of strong drink and th e danger of indulging in such.

The only abso lut e safe rule is to to uch not, ta ste not, handle not, this great enemy of our present comfort, peace, and prosperity and of our soul s.

Note how much is said in bot.h the Old Testament and the New Testament against strong drink . ( See Prov. 20: 1; 23: 29-32; I sa . 28: 7; Hab . 2: 15; 1 Cor . 6: 9-11; Eph. 5: 18; 1 Th ess . 5: 7, 8.)

EXPLANATORY NOTES The Mission of Civil Government

1, 2. "The higher powers," or "t he powers that be," are civi l governments, as these verses clearly show .

Civil governments of any form have been "ordained of God" and ar e now "the ordinance of God." Je sus said to Pilate "Thou wouldest have no power against me , except it were given the e from above." (John. 19: 11.) So all earth ly powers are from God. He "ruleth in th e kingdom of men, and giveth it to whomsoever he will, and setteth up over it th e lowest of men." ( Dan. 4: 17.) "He chang eth th e times and the seasons; he removeth kings, and setteth up kings." (Dan. 2 : 21.) He gave "the kingdom, th e power, and th e strength, and the glor y," and the whole land, wit h its inhabitant s, to Nebuchad­nezza r. (Dan. 2: 37, 38.) "He doeth according to hi s will in the army of heaven, and among the inh abitants of th e ea rth; and non e can stay hi s hand, or say unt o him, What doest thou?" (Dan. 4: 35.)

All God's dealings with the rulers of earth which have been re­corde d in the Bible show that he ha s ordain ed civil governme nt s and overru les them to serve hi s own righteo us purp '.lses----to his own glory, th e chastisement and protection of his own peop le, the punishment of the wicked, and th e destruction of th e in cor ri gible.

3, 4. Then the mis sion of civi l governments is to pre serv e order, to restrai n evildoers, and to protect th e righteous and innoc ent and helpless-to be "a t error" to evi ldoers, hear ing "n ot t he sword in vain ," "an avenger for wrath" to a ll who do evil, but ,God's servant for good to all who are Jaw-abidin g and righteous.

All officers of , civil governments should be true to th eir trust and ~ak e themselves t errors to a ll who do evil. If th ey do not, th ey viola te their oaths and become perjurer s. One purpose of civil gov­ernm ent is to punish wrongdoers. Were there enou gh civil officers of the right kind, the wave of crime now flooding the land would be checked.

5. Because God overrul es human government s or th e civil au­th or ities for the good of his peopl e, Chri stians ar e taught to pra y, to make intercession and supplications, and to offer thanksgiving s to God for civil ru lers in order that Chri stian i, "may lea d a tran quil ~nd quiet lif e in all godline ss and gravity." (1 Tim. 2: 1-4.) This 1s done by God's overruling th e law makin g powers to enact such laws a~ will permit Christians to lead ju st such a life. God can deliv er his children. from "unreasonable and evil men," who "have not faith ." (2 Thess. 3 : 1-4.)

3 65

LESSON VIII E LAM 'S NOTES FE BRUA RY 22, 1925

The Duty of Christ ians to Civil Gover nments Th e relationship of Christians to civil governments is that of sub­

mission, not of aggress ion ; th ey mu st submit to " th e powers ·Lhat be." fn no case are they justifiable in di sobeying these power., except 01~ly when the civil governments requir e them to do that which God for­bids and forbid their doing that which God r equires; then, as Peter and John declar e, they must obey God ra ther than men, or hu man auth ority, a t all haz ar ds. (Act s 4 : 19, 20; 5: 29 .) The civi l gov ­e rnm ent crucified J esus and kill ed every mar ty r who died for Christ's sake. Thi s they would not have done if Christ and a ll ma rtyrs had subm itt ed always to them.

Christians ar e commanded to honor civi l authorities--"honor th e king"-and to be subj ect to them . Th ey must do this for conscience' sa ke, or for ri g'ht 's sa ke. Christians are always and everywhere Jaw -abidin g and peace-keeping citizens. Th ey cannot join mobs, or ta ke th e law into their own hand s. They are eve n forbidden to ha ve laws uit s with one another , and are command ed to suffer wrong rather than to do wrong. (1 Cor . 6: 1-11.) Th eir differ ence s must be ad ­justed by good and just men of their own company. Th ey are for­bidd en to take vengeance or to do evil for evil; th ey must give place unto the wrath of God .

God tak es vengeance or punishes evild oers on eart h thr ough civ il auth orities . Read Rom. 12: 17 to 13: 10, and all this will clear ly appear. And if ev ildo ers continu e in disobedi ence to God, th ey will suffer ever lastin g punishment.

In stead of seeking vengea nce, Christians are to love their enemies , to do good for evil, and themselve s not to be overcome with evi l.

6. Beca u se civi l officers devote their time to the purposes for whi ch God has ordained th em, Chri stia ns, with all other citizens, in order to support them , pay cheerfully a ll t axes, tr ibute, and custom, as the case may be. Th ey do not withhold any property from taxation or swear falsely about it. Th ey do not smuggle goods from one country to anoth er in ord er to escape the duty up on it .

7. Th ey "render to all their du es ." Whatever is du e from th em to any country or any indi vid uai, th ey pay. Thu s livin g, or by their "well doin g, " they "put t o sil ence t he ignoranc e of foolish men" and receive th e praise of civil officers . ( 1 P et . 2: 13-17 .)

"Owe No Man Anything," But Love 8. "Owe no man anything"-that is, render to all their dues .

Th is does not mean that one is to never make a financial debt to be paid at a given time in the futur e, but it does mean that all con­tracts mu st be met and a ll debts dis charg ed. A failure to pay the debt or to meet the contract is a viol ation of this scripture . One who takes advantage of some tec hni cality of .th e law to avoid paying his debts not onl y violates this scr ipt ur e, but also the one which says : "Th ou shalt not steal." Many of th e failures to-day to pay debts are n othing but ways of getting somet hin g for nothing. P eople who r espect their word and h onor ar e very care ful not to promise more than they can pay or have some way of paying . ·

Debt is a terribl e thing to a!l honest man and a conveni ent way for a dish onest one to get something for nothin g .

66

FEBRU ARY 22, 1925 FIRST QUARTER LESSON VIII

It is also wrong to iuvolve others with oneself and to cause them to finally lose a ll their honest earnings . But when other s promise to pa y one's debts, should one fail, they are morally bound to do so and shou ld do so . The right way is not to promise or to sign anoth er' s pape rs, if not willing to pay another's debt.

Also, we are under different obligatious to our fell ow men which we must di scharge .

"Save to love one another." This is a continu ed obligation which cannot be discharged in fu ll and at one time, as pay ing a debt ; but so long as there are people to lov e, it is t he duty of Christians to love them. "For he t h at loveth his neig hbor h ath fu lfilled the law ."

"Love" is not an animal pa ss ion, but an active principle. ·wh en one loves God, he obeys God . "If ye love me, ye will keep my com­mandments." (John 14 : 15.) "For this is th e love of God, that we keep his commandments ." (1 John 5: 3. ) H e who does not obey God does not love God. "He th at saith, I kn ow h im , and keepeth not his comm an dm en ts , is a liar, and the truth is not in him; but whos o keepe th his word, in him verily ha th th e love of God been perfected ." (1 J ohn 2: 4, 5.) So he who lov es men meets all hi s obligat ions to men. h elps th em, and sacrifices for their salvation. (S ee 1 J ohn 3: 16-18. )

Loving One's Neighbor As One's Self 9, 10. Pa ul ment ions here th ese of the Ten Commandm en t s which

r elate to our duties to men . "For this"-becau se of love--one will not do any of the se things .

"And if ther e be any other commandment, it is summed up in this word, namely, Thou shalt love thy neighbor a s thyse lf"-that is, thi s word "lov e" embraces every duty or obligation of every ki ncl to men.

This is the Golden Rule in one word . "Love worketh no ill to his n eighbor: love therefore is t he ful­

fillment of the law." We see now why he who loves hi s n eighbor will not commi t adul­

tery . He would not have any m an thu s destroy the virtue, purity, and peace of his family or of any one dea r to him; h ence he will not so trea t oth ers. He would not have any per son tempt him to sin; henc e he wi ll tempt non -e.

And on down the lin e, h e who loves hims elf does not sin against him self ; the sinner hat es him self . One shou ld think enouP-h of one­self, should have enough self-respect and love for oneself, not to sin. So one loves his neighbor. H e who loves hi ~ neighb or will not kill him; he would not hav e hi s n eighbor kill him, h ence h e would kill no one . F or the sa me reason he will not steal. H e who cheats, de ­fra uds . or stea ls doe s not lov e h is neighbor . H e would hav e no one st eal fro m him, hen ce he ~teal s from non e. For the sam e r eason he Will not bear fal se witness or covet. H e rejoice s over th e succ esses and prospe rity of his n eighbor s, whil e h e weeps with tho se who weep. A coveto u s, envious sp irit is a diabolical one.

"Let Us Walk Becomingly"

d Ver se 11 and 12 t each that Christians must discharge all the

uti es of verse s 9 and 10, because of t he fact t hat time is short and 67

LESSON VIII ELAM'S NOTES FEBRUARY 22, 1925

va luable and "Salvation is nearer to us than when we first believed." "The wor ks of darkness" should be cast off with the darkness

and, having on "the armor of light," all Christians must walk in the light and work whil e it is day.

13. "Let us walk becomingly, as in the day." "But fornication, an d all un cleann ess, or covetou sness , let it not even be named among you , as becometh saints; nor filthiness, nor fooli sh talking, or je st­ing. which are not befitting: but rather giving of th a nks." (Eph. 5: 3, 4.) Christians should walk "worthily of the calling wherewith" th ey are "called" (Eph. 4: 1) and "worthily of God." (1 Thess. 2: 12.)

"As in the day" means as people liv e in the light, when all see what is don e an d when there is nothing to hide or be ashamed of . . Chr istia ns hav e nothing to hid e, and a re called " sons of th e day" an d "not of the night." (1 Th ess. 5: 5.) The sins mentioned in this ver se a re committed in the ni ght , or in secre t .

Th ere are thr ee cla sses of sins lmention ed here, and two in a cla ss- (1) "rev eling and drunk enne ss ," (2) "chambering and wan­tonne ss ," and (3) "strif e and j ea lousy. " "Chamberin g," meaning a place to li e or for couche s. is put for impurity or fornication .

14. "But put ye on the Lor d J esus Christ" is in contrast with the si ns ju st mentioned, and means to be clothed with Christ. This is a figur e used frequently in the New Test ament . Certain things mu st be put off and others put on. ( Col. 3: 8-16; Eph. 4 : 21-24.) It means to be transformed mor e and mor e into th e image of Christ. (2 Cor. 3 : 18. )

"And mak e not prov ision for the flesh , to fulfill the lu sts thereof." It is rig·ht to prov ide for the comfort, growth, he alth, and nreserva ­tion of the body; but no provision mu st be made for gratifying the lu sts of th e flesh. It is hard enoug-h to keep the lu st s and pas sions of the flesh und er wh en un expec t edly and suddenly we are tempted through th em : but when one cont emplat es and plans and provides for th eir gratification , how ca n one hone to e~cane? "And th ey that are of Chri st J esus have cr ucifi ed the flesh with the passions and the lu sts thereof." ( Gal. 5: 24.)

QUE STIONS Giv e th e s ubj ec t. "Repea t th e Golde n T ext . Giv e th e tim e , pla ce , an d p erso ns . Did ~'O U l'ea d the r efer en ce ma-

teria l ? Did you r ead t h e H ome R ea ding? vVl,at does "t ern peranc e ' ' m ea n? On what su bj ects did Pau l r eason

before F elix? To wha t is t emp er a nce esse nti a l ? Wh at Is th e gr ea t es t lesson of

l ife ? vVh a t is th e greatest vi c tor~,? Ou ote Prov. 16: 32. ,vhat must we mak e of our

bodi es? Hep ea t l Co r . 9: 2,, - 27. In ,,nhat thing s ca n w e no l be

t e mp er a t e ? Tn wh at must we b t e mp erat e ? ,-Vhy a r e th er e so many lesso ns

aga in st strong drink? , ,\7hat is th o safe rul e in r ega rd lo

68

the us e of s tr ong drink ? Did you r ea d th ese r eferen ce s on

stro ng drink? I. 2 What >tr e t h e "high er pow er s"?

Who orda in ed thes e powers? , ,vhat sc riptur es show that God

ord ai n ed a nd over rul ed th ese powe r s?

Fo r w h a t pu r poses do es h e over ­rul e th em?

:<. 4 Stat e t h e Mis s ion of civ il gov ­ernm ents .

What, from th e co nstable to the Pl' es id ent o l' t h e U nit e d Stat es. or from th e p oli ce m a n to t h e king, shou ld a ll officers do?

"\Vha t can ch eck th e wav e of cr im e now flooding diff e r ent na­tions?

r. For what and for whom sh ould Chri stia ns pray?

v\Thy pra y fo r ru lers? State th e r etat ion shi p of Chris-

FEJBRUARY 22, 1925 FIRST QUARTER LE SSON VII I

t!ans to civil governments­what th ey mu s t do and must not do.

·when only can th ey di sob ey civil gov ern m en ts?

By what a u thority was J esus cru­cifie d a nd Chri s tians imprison ed or kill ed?

Fo r what r easons should Chris­t ia n s sub mit to th ese govern­m ent s?

Why s hould th ey not tak e ven­gea nc e ?

H ow do es God aven g e wrongs now?

Shou ld Christi a n s have la wsuits w ith one anoth er?

How sho uld th ey se ttl e th eir dif ­fer ences?

6 ·w hy s hou ld a ll pay t axes ? , Wha t must Ch ri stians r end er t o

a ll? How ca n th ey s ilenc e "fo oli sh

m en" a nd ga in th e praise of "th e pow ers th a t be" ?

8 What is m eant by "ow e no ma n a nyt hing" ?

Tn wh a t w ays do p op le her e viola te th is sc ri ptur e?

What com m on wro ng s can you m enti on ?

Wh en is one mor a lly bound to pay anot her' s d ebts?

What debt can not be d isc harg ed and end ed?

What is love ? What is lov e to God? What is it to Jove m en? Why do th e Ja w an d proph ets

h a n g on Jov e ? o, 1 o Why will he who love s hi s

neighbor a s him se lf co mmit none of th ese sins? (L et the t eac h er help t o Illu stra te this. )

Wh a t do ver ses 11, 1 2 t each? 13 H ow a r e Christi a n s to walk?

What is m eant by "as in th e day"?

vVhat thr ee cla sses of s ins ar e m ention ed ?

14 vYhom mu s t Chri stia ns put on? What Is m ea nt h er e by putting

on Chri s t ? For wh a t mu s t no pr ov isio n bP.

made? W ha t pr ovi s ion mu st be ma de fc ·

th e body? R<'pea t Ga l. 5 : 24.

CAN A NATION, AS SUCH, BE MADE CHRISTIAN?

As an after lesso n, drawn from th e preceding one, thi s questio n is aske d.

And, if a nation can be made Christian, wh en ha s thi s been done ? No one must be misl ed by giving to th e word Christian a meanin .i:

which the New Te sta ment does not warrant. What does Chri stian mean? William Evans, Ph .D., D.D., Associate Dean of Bibl e Institute o-f

Los Ang eles, declar es that th e univer sity which denie s th e Virgi11 birth of Jes us Christ is not Christian . The Hon. William J. Bryan says the same . And with the se distin guish ed gentlemen thousand :1 of believers in Christ agre e.

Ju st so, to deny the efficacy of Je sus' blood to cleanse from a l I sin (1 John 1: 7) and without which there is no remi ss ion (Heb. 9 : 22-28); his deat h on the cross for every man (Heb . 2: 9); his resm ·­rect ion for the j ustification of all who believe in him (Rom . 4: 25 ; 3: 26); his kingship (A ct s 2 : 36); his high priesthood and inter­cessory work (Heb. 7: 25-28) ; and his second coming unto the eterna .l sa lvatio n of all who wait for him (H eb. 9: 27, 28)-renders any perso n or any univ ers ity unchri stian . True it is, no person , school, college , or univ ers ity can be Christian and deny these facts.

But it is likewise unchristian , an d equally so, to reject as unin­spired, or for any other r easo n, any t eac hing of Christ . That is, no per on, no univ er sity, no nation can be Christian and reject th1i teaching of Chr ist. Christ fu lly and abundantly declares that hi11 teaching is from God, and is not hi s own . (Read John 3: 11 ; 7 : 16 ; 8: 26-28; 12: 49; 14 : 24.) Also, Christ declares that to reject hii; teaching is to reje ct him, the Holy Spirit and God. (John 12: 47, .48 : 1 J ohn 9.)

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LESSON VIII ELAM'S NOTES FEBRUARY 22, 1925

If all that the Bible teaches on the divinity of Christ must be re­ceived, then all that it gives of the teachings of Christ must be be­lieved and all his commandments must be obeyed.

Th erefore, there can be no such thing as being Christian without receiving and obeying all Christ teaches-no more, no less.

A nation, as such, may be more or less influenced by Christianity and may reflect the light of Christianity as the moon reflects the light of the sun.

All benevolent institutions of every nature, public and private, spring from the influence of Christianity; but Christian it y is far mor e than any one of them or all of them together. And no one of them or all of them together constitutes Christianity or the Church of God.

Freedom---civil and religious liberty-the corner stone of our own government, is an influence of Christianity.

Th e freedom of slaves, the prohibition laws, the efforts at the dis­armament of nations, the desire for uni versa l peace, the cry to regu­late capita l and labor and all other business affairs by the Golden Rule, come from the Princ e of Peace, who loved righteousness and hat ed iniquity. (H eb. 1: 9.)

Und er the influence of the gospel of Christ, nations "shall beat their swords into plowshares and their spears into pruning hooks; na­tion shall not lift up sword against nation, neither shall they learn war any more." Thi s nations will do as nations.

All individuals who have become Christians have already don~ this and have put on the whole armor of God (Eph. 6: 10-20), which is composed, not of carnal, but of spiritual, weapons. (2 Cor. 10: 3, 4.) Christians do not study war any more from the day they be­come Christians, or have it taught to their children. On the contrary, they love their enemies and treat them in all ways as God commands. (Rom. 12: 17-21.) Once it was "an eye for an eye, and a tooth for a tooth;" but Christ t eaches his followers quite to the contrary. (Matt. 5: 38-48.) All who become Christians liv e as Chrir;t directs . They have his spirit, "not the spirit of the world" (1 Cor. 2: 12); they do not take vengeance; they resist not him that is evil, but overcome evil with good.

How, then, can it ever come to pass that nations, as such, will learn war no more and not rai se the sword against other nations, but will turn their bloody weapons of war into useful agricultural implemets? Either through the influence of Christianity or by all individuals of all nations becoming Christians. (See Isa. 2: 2-4; Micah 4: 1-3; and read Isa. 11: 1-10; 65: 25.)

Christianity, the greatest thing and mightiest influence in the world, is just one thing and is always the same thing. There can be but one way to become and to continue a Christian. That way is to accept Jesus of Nazareth as the Christ, the Son of God, the Saviour of the world; to repent of all sins; to be baptized into h im (Matt. 28: 19, 20; Mark 16: 15, 16; Luke 24: 44-49; Acts 2; Rom. 10: 6-15; Gal. 3: 26-29; Eph. 1: 3; Col. 1: 13, 14) ; and to live in all reality the Christian life, which embraces the wors hip of God in spir it and truth on the first day of the week and his service at all times as the New Testament directs. Christianity forbids all love of the world.

Will or can a nation, as such, do thi s ? 70

MA RCH 1, 1925 FIRST QUARTER LESSON IX

Th e foll owing are some of th e scrip ture s which speak of the na­tions of earth and show their spirit and glory in contrast with the Spir it of Christ and hi s kingdom: "Ye know that the rulers of the Gentiles lord it over th em, an d their great ones exercise authority over them. Not so shall it be amo ng you: but whosoever would become gre a t among you shall be your minister [serva nt]; and whosoever would be first among you shall be your servant [bond servant]; even as the Son of man came not to be minist ered unto, but to minister, and to give hi s life a ran som for man y." (Matt. 20: 25-28.)

In Luke (22: 25) Jesus says : "T he kings of the Gentiles hav e lord ship over them; and they that ha ve authority over th em ar e called ben efactors."

Je sus ca lls Satan ''the prince of this world." . (J ohn 12: 31; 14 : 30; 16 : 11; 2 Cor . 4 : 4.)

Sata n showed Je sus "a ll the kingdoms of the world, and the glory of the m," and offer ed th em all to J esus if J esus would fall down and wor ship him ; but Jesus rep lied: "G et thee hence, Satan: for it is wr itten, Th ou shalt worship the Lord th y God, and him only shalt th ou serve ." (Matt. 4: 8-11.)

Jesus said to Pilate : "My kingdom is not of this world: if my king­dom were of this world, th en would my servants fight.: . . , but now is my kingdom not from hence ." (John 18: 36.)

Da ni el (2: 44) declares that the kingdom which he foresaw that God would establish would "break in pieces and consume all these kingdoms , and it shall stan d forever." "How?" is another question; but this shows the antagoni sm between the two.

L ESSON IX-MARCH 1

CHRIST BEFORE PILATE R ead: Matt. 27: 11-31. L esson T ex t: Matt. 27: 11-26. MATTHEW 27. 11 Now Jesus stood before the governor: and

the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.

12 And when he was accused by the chief priests anl elders, he answered nothing.

13 Then saith Pilate unto him, Hearest thou not how many things they witness against thee?

14 And he gave him no answer, not even to one word: insomuch th a t the governor marvelled greatly.

15 Now at the feast the governor was wont to release unto the multitude one prisoner, whom they would.

16 And they had then a notable prisoner, called Barabbas. 17 When therefore they were gathered together, Pilate said unto

them , Whom will ye that I release unto you? Barabbas, or Jesus who is called Christ?

18 For he knew that for envy they had delivered him up. 19 And while he was sitting on the judgment-seat, his wife sent

Unto him, saying, Have thou nothing to do with that righteous man; for I have suffered many things this day in a dream because of him.

20 Now the chief priests and the elders persuaded the multitudes that they should ask for Barabbas, and destroy Jesus.

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L..:ssoN IX ELAM'S NOTES MARCH 1, 1925

21 But the governor answered and said unto them , Which of lb e two will ye that I release unto you? And they said, Barabbas.

22 Pilate saith unto them, What then shall I do unto Jesus who i~ called Christ? They all say, Let him be crucified.

23 And he said, Why, what evil hath he done? But they cried ,,ut exceedingly, saying, Let him be crucified.

24 So when Pilate saw that he prevailed nothing, but rather that " tumult was arising, he took water, and washed his hands before the multitude , saying, I am innocent of the blood of this righteous man ; oee ye to it.

25 And all the people answered and said, His blood be on ua, and on our children.

26 Then released he unto them Barabbas; but Jesus he scourged o.nd delivered to be crucified .

Golden T ext- "He was wounded for our transgressions, he was bruised for our iniquities." (Isa. 53: 5.)

Time-Early Friday morning, April 7, A. D. 30. Place-Pilate's Palac e in Jeru sa lem. Persons-Jes us, Pilate, the priests and the multitudes. Devotiona l R eading- Isa. 51: 1-6. Ref erence Material-Matt . 26: 57-27: 31; Mark 14: 53-15 : 20;

Luke 22: 52-23: 25; John 18: 12-19: 16. Home R eading-

Feb. 23 . M. Christ B efor e Pi late. M a tt. 27: 11 - 26. 24. T. Christ Before th e High Pri est. John 18: 19-24. 25. W. Chri st B efor e H erod. Luk e 23: 6 - 12. 26. T. A Va ci lla ting Judg e. Luke 23 : 13- ~5. 27. F. Co nd emn ed to b e Crucified . Mark 15: 12-20. 28. S. Il ehold the Ma n. J ohn 19: 1 - 11.

Mar. J. s. D es p ise d and R eject ed. Is aia h 58: 1-6.

HE LPS AND HINTS FOR TEACHERS Threefold Trial Before the Jews

Jesus underw ent a threefold tria l before the Jew s : (1) A nre­timinary trial before Annas (John 18: 12-23); (2) before Caia­phas t he hi gh priest and a numb er of the Sanhedrin, hurriedly col­lected for the purpose. (John 18: 24.) Th ese two tria ls were in the nig ht . (3) The third tria l, in the morning (Matt . 27 : 1; Mark 15: 1), after daylight, becau s-e they could not condemn a man to death in the night. Th is, the third tria l, wa s before the Sanhedrin proper . (Luk e 22: 66-71.) We should read all scripture references and get u]l the facts of this trial fixed upon our minds.

Pilate Pontius Pilate was the Roman governor of Judea at that time, with

headquarters at Cresarea . He went to Jeru salem during the feasts to preserve order. He frequently and needless ly insulted the Jew s.

His connection with thi s, the greatest and saddest tragedy on earth, has made his name a synonym of cowardice, weakness, and shame.

Th e Jews were in a great hurry to hav e Pilate sign the deat h war­rant, because he would probably return to Cresarea when the feast

72

MA RCH 1, 1925 FIRST QUARTER LESSON l.h

was over, and especially if it was not done then, befori> they ate thP. passover, it wou ld be unlawful to attend to such business after thl! pa ssove r had begun, and they would have to hold Jes us as a prisoner for more than a week .

A Threefold Trial Before Pilate Jesus endured a threefold trial before Pilate, as before the J ews-­

(1) before Pilat e him self; (2) before Herod, to whom Pilate sent him; and (3) back before P ilat e. Ev ery time Jesus was formally acquitted .

Th e weak, vacillating, cowardly Pilat e sought to release Jesus and , at the same time, to please or satisfy the J ews ; but the Jewi sh hier ­ar chs, in their astute villainy, und er stoo d Pilate's character too well to accept hi s t emporizing , half-heart ed, half-will ed, although just, ae , quitta l of Him whom th eir envy and hatred had determined to kill. ,

The Execution Stoning was the usual method among the Jews of administering

capi t al punishment (Lev . 24 : 16; Deut . 13 : 9, 10); but that wall not sufficiently brutal, sha meful, and disgracefu l. The Roman way of executing ba se criminals was by crucifixion. This was the mos ·t degr ading, most shameful, and most excr uci at ing death one could die. Christ had foreto ld he would thus suffer deat h . (Matt . 20 : 18, 19; John 12: 32; 18: 32 .) "For it is written (Deut. 21 : 23 ) , r.ursed iii every one that hang et h on a tr ee." (Gal. 3: 13.) He thus became "n cur . e for us." Th e formal accusation of J esus before Pilate is re, cord ed by Matth ew (27: 1, 2, 11, 12), Mark (15 : 1-5), Luke (23 : 13) , and J ohn (18 : 28-38) .

EXPLANATORY NOTES The First Trial and Acquittal Before Pilate

11-14. "They lead J esus therefore from Caiaphas into the Pre ,. torium [the palace occupied by Pilate while in J er usa lem] : and it wa, early; and th ey them selves en tere d not int o the -Pr etorium, that th e'/ mi~ht not be defile d, but might eat the passover ." (John 18 : 28.) To go mto this Gentile palace would defile th em, but (to th em) it wa i

no cri me to crucify J esus . Th ey were very wick ed, while the y werP.· Very religious. J esus had gone in where th ey would not go. . Pilate , to accommodate them, went out and a sked: "What accusa ­

tion br ing ye aga in st this man?" Th e J ews expected Pi la t e to sign the deat h warrant without a trial and upon the sentence they had a], r eady prono unced . Th ey evaded his question, saying: " If this man Were not an evil doer , we should not have delivered him up unto thee ." '.{'o this Pilat e replied, " Take him yourselves, and judge him accor d­mg to your law"-a s mu ch as to say : "Why bring him to me, if I am ~ot to jud ge him?" They desir ed to kill Jesus; hence they said: "l l is not lawful for us to put any man to death ." (John 18 : 28-32.)

They were forc ed, therefore, to formu'!a te charges again st Jesus; and, concealing the one of blasph emy, they said: "We found this man (1) perverting our nation , and (2) forbidding to give ~ribute _tn Ciesar, and (3) saying that he him self is Christ a king." (Luke 2:J: 2. )

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LESSON IX ELAM'S NOTES MARCH 1, 192[,

This was a threefold charge, and was utterly false. Jesu s raised no sedition, he did not forbid paying tribute to Cresar (Matt. 22: 21), and he did not claim to be a king in the sense in which they used the term, but absolutely refused an earthly crown.

Ignoring the first two charges, Pilate examined Jesus privately concerning his claim to be King; and again J esus "witnessed the good confession." (1 Tim. 6: 13.)

Satisfied, Pilate "went out again unto the Jews, and saith unto them, I find no crime in him." ( See John 18: 33-38.)

This was the fir st acquittal. This acquittal infuriated the Jew s, and they then more fiercely ac­

cused Jesus "of many things;" but in solem n silence he made no reply. Pilate asked him what he had to say to these charges, but "he gave him no answer, not even to one word," to Pilat e's great amazement. (Mark 15 : 2-5; Luke 23: 3-5.)

Jesus Sent to Herod The mention of Galilee in the course of this trial led Pilate to ask

if Jesus was a Galilean. Therefore he sent him to Herod Antipas , who was at the time in J erus a lem, hoping this would relieve him of his perplexity. Herod was tetrarch of Galilee. He was anxious to see Jesus, and was curious to see him perform a miracle. Herod "questioned him in many words; but he answered him nothing. And the chief priests and the scribes stood, vehemently accusing him."

While Herod found no fault in him , he and hi s soldiers set him at naught, and mocked him, and arraying him in gorgeous apparel sent him back to Pilate."

On account of this courtesy of sending J esus to Herod, he and Pilate made friends-made friends over the condemnation of Jesus. (Luke 23: 6-12.)

The Second Acquittal On Jesus' return, Pilate again "called together the chief priests

and the rulers and the people," and sa id that, having examined Jesus himself concerning these charges, he found no fault in him; and hav­ing sent him to Herod for examination, H ero d had seen that "nothing worthy of death" had been "done by him."

This was the second acquittal before Pilat e. "I will therefore chastise him, and release him ." (Luke 23: 16.)

This was a compromise with wickedness. Why chastise one in whom he found no fault?

Pilate is one of the most despicable characters in hi story -not as ferociously wicked as the Je wis h leaders, but fawning, cowardly, and weak, and willing to sacrifice right and justice for apparent peace, popularity, and his own worldly prosperity.

Jesus or Barabbas? 15-22. To conciliate the Jews, restive und er Roman rule, the

Roman governors had the custom of releasing at this great feast a prisoner whom they themselves might choose.

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' 1 ' RCH 1. 1925 FIRST QUARTER L ESSON IX

They had "a notable pr isoner, called Barabbas," "bound with th em that had mad e in surr ecti on, men who in the ins urrection had com­mitt ed murder;" and he was "a robber" as well as a murderer.

Pilat e "sat down on th e jud gment seat at a place call ed 'fhe Pave­ment; but in Hebr ew, Gabbatha [ elev ated place ] " (J ohn 19: 13) , an d it seems, pla ced J esus and Barabbas side by side before the people, and asked: "Wh om will ye that I release unto you?"

The multitude s doubtl ess would have said, " Jesus," for the com­mon people heard him gladly, and less than a week previous to this t ime they wer e shouting loud hosannas to his name; but the chief pri ests and elder s "persuad ed" and "stirre d up the multitude," "that they should ask for Barabbas;" therefore "they said, Barabbas." They "deni ed the HQly and Righteous One, and asked for a murd erer to be granted unto" th em. (Acts 2: 14.)

The Decision of Pilate's Wife In the meantim e, while Pilate was on the judgment seat and the

pri ests were persuading the people to choose Barabbas, Pilate's wife, having suffer ed many things in a dr eam concerning J esus, sent him word to have "nothing to do with that righteous man." She had hea rd of Jesus, and was convinced that he was a righteous man . It is strange that in this t errible trial of Jesus the only voice raised in int erce ssion for him was from thi s Gentile woman .

The Third Acquittal 23. Pilat e kn ew that through envy the Jews wer e trying to kill

J esus, but he wa s t oo cowardly to set Jesus at liberty upon his own decision; hen ce he seized this opportunity to release him, hoping th e people would choose Je sus. But when they chose Barabbas, he asked, "What th en shall I do unto Jesus :who is called Chr ist?" and they all said : ' 'Let him be crucified." (Mark 15: 6-16; J ohn 18: 39. 40.) But, desiring to r elease Jesus, Pilate said : "Why, what evil hath he done? But they cri ed out exceedingly, saying, Let him be crucified." For th e third time Pilate said : "Why, what evil hath this man done ? I ha ve found no cause of death in him ."

This was the third acquittal. Bu t , to gratify the pri ests, he again proposed conscio usly to mak e

a compr omise with sin and chastise, or scourge, publicly, one he knew to be innocent. One sin consciou sly committed leads, as in Pilate's case, to other and still worse sins. Pilate was like some now who would do right if it did not cost too much.

The Death Warrant 24-26. Again th e very th ought of any punishment less than th e

crucifixion of Je sus filled t he chi ef priest s and people with fur y, and, wit h loud voice, "th ey cried out exceedingly, Crucify him" (Mark 15: 14); and they pr evail ed, "and Pilate gave sent ence that what they a sked for should be done"- that is , Barabbas should be set fr ee and Je sus crucifi ed.

Sin is strang ely incon sistent. These ,vick ed people desired that one r eally guilty and convict ed of in surrection and murder should be set fr ee, while th ey wer e bent on the crucifi»ion of Jesus on false

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LESSON IX ELAM'S NOTES MARCH 1, 1925

charges of ra1smg an insurrection. But Pilate delivered Jesus "up to their will"-the will of personified envy, hatr ed, and wickedne ss.

When Pilate could prevail nothing, he washed his hands as a sign of his innocence; but that could not remove the guilt from his soul. The Jews assumed all responsibility, and said: "His blood be on us, and on our children."

"Then Pilate therefore took Je sus, and scourged him." (John 19: 1.) Scourging was the cruel preparation for the execution.

"The unhappy sufferer was publicly strippe d, was tied by the hands in a bent posture to a pillar, and then, on the tense, quivering nerves of the naked back, the blows were inflicted with leathern thongs, weighted with jagged edges of bone and lead. Sometimes the blows fell by accid ent-sometimes, with terrible barbarity, were pur­posely struck-on the face and eyes. It was a punishment so hideous that, under its la scerating agony, the victim generally fainted, often died. Still more frequently a man was sent away to perish under the mortification and nervous exhaustion which ensued." (Farrar.)

After this shameful and revolting treatment, the whole band of soldi ers (Mark 15: 16) led Jesus back into the Pretorium, stripped him (his clothes were put on him again after he was scourged), put on him a scarlet or purple robe, platted a crown of thorns and placed it on his head, put a r eed in his hand-all in cr uel mockery-and bowed the , knee before him, saying: "Hail, King of the Jews! And they spat upon him, and took the reed and smote him on the head." (Matt. 27: 27-30.)

"Behold, the Man!" Thi s brutal treatment seemed to affect Pilate; and he had Jesus led

out before the people, as if to arouse their sympathy, thus crowned and in the purple robe. Pilate preceded him, and said, "Behold, I bring him out to you, that ye may know that I find no crime in him;" and when Jesu s came out, wearing the crown of thorns and the pur­ple garment, Pilate said: "Behold, the man!"

But the very sight of him enraged th em st ill more, and they cried for his blood: "Crucify him, crucify him!"

Pilate then said, virtually: "If he must be crucified, you must do it; I shall not; 'for I find no crime in him.'"

But they could not crucify Jesus; so they fell back on the original charge of blasphemy, and said: "We have a law and by t hat law he ought to die, because he made him self the Son of God."

The mention of "t he Son of God" made Pilate "more afraid," and he took Jesus once more into the judgment hall and questioned him in regard to his divinity; "but Jesus gave him no answer.'' Then Pilate reminded Jesus of the fact that he had power to crucify or release him. This was so. He had the Roman army and the power of Cresar, but he did not have the coura ge and manhood. Pilate was kindly dis­posed and had some sense of justice, but he was weak. A vacillating coward is weak with any army at his back. Jesus explained that Pilate could have no power except it were given him from above, and that th ey who delivered him unto Pilat e were the greater sinners .

Th en again Pilat e soug ht to r elease him, but the Jews cried, say­ing : "If thou release this man, thou art not Cresar's friend," etc.

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M • RCH 1, 1925 FIRST QUARTER LESSON IX

Again Pilate sat upon the judgment seat, and said, "Behold, your King!" and again they said: "Away with him, away with him, crucify him!"

Galled and goaded into signing the death warrant, Pilate said : "Sha ll I crucify your King?" They answered: "We have no king but Cresar." Th ese priests and Jews hated Cresar , and would have fol­lowed Jesus any da y in a successf ul rebellion again st the Roman gov­ernment , for they were expecting some one to restor e their ind epend­ence and nation; but they pretended great loyalty to Cresar in order to cruc ify Je sus. Pilate was afraid of Cicsar and afraid of being ac­cused to him. He would crucify an innocent per son rather than lose his own position and power .

His last hop e of saving the life of Jesus was gone. (John 19: 1-16.) "And they led him away to crucify him."

Notwithstanding all of the false charg es again st J esus, he was crucified on hi s confession that he was the Son of God.

QUESTIONS Giv e th e subj ec t. H epea t th e Gold en T ext. G ive th e tim e, pl ace , a nd per sons . Did you r ea d th e R ef er enc e M a -

t erial? D id yo u r ead th e Hom e R ea din g ? Giv e the thr eef old trial of J esus

befor e th e J ews. Why was J es us ca rri ed throu g h a

fo rmal tri a l a ft er day li ght? For what w as he aga in con -

demn ed? T o wh om w as he t h en sent? \.\That Is sa id h er e a bout b in d ing

him? W"ho was P il a te ? What was hi s charact er? \ V hy w er e th e J ews in such a

hurry to g et Pilat e to s ign th e death w arr a nt?

'l.'hr ough what ph ases o f tri a l did J esus pass befo r e Pi la t e?

W hat did Pil a t e her e seek to do? Tn what m ann er did th e J ews seek

to kill J esu s? W h at had J esu s fo r etold concern ­

ing t h e m a nn er of hi s ex ecu ­tion?

How did h e beco m e a cur se for us?

11 -14 To wh a t pla ce did th ey l ead Jes us?

Abo u t what tim e w as it? Why did th e J ews not ent er? \.Vh a t m ay w e lea rn fr om thi s? \Vhat did Pilat e do and say? Wll a t answer did th e J ew s mak e ? What did Pil a t e r eply to th em? \.\ ' r.y \\ ere th ey for ce d to for m u-

lat e charg es against J es us ? Sta te the se charg es. Abo ut which of th ese charg es did

Pilate qu est ion J esus? W hat wa s J esus' answer? W hat wa s Pilat e's fir st forma l

d eci s ion?

77

Wh at did J esu s' acc use rs th en be­g i n to do?

\ ,\That eff ec t did J es us' silenc e h av e upon Pi late, and wh at did h e ask J esus ?

To whom did P ilat e th en se nd J esus ?

\.Vhy? '.Vh o w as H ero d? Who acc used J es us befo r e H er od ? How did H erod an d h is so ldi er s

tr ea t J es us? \Vhat w as H erod's d ec is ion? \ Vha t did Pilat e th en d o and say

to th e pries t s a nd th e p eopl e? \Vhy, th en. did h e prop ose to

cha st ise J es us? 15 ·2 2 What was th e custo m o ( t h e

R o,n a n go v e rnors durin g th e f east?

Wh y thi s cu st om ? What pr opo si ti on d id P il ate h er e

mak e ? Wh o w er e pl aced befor e t h e p eo ­

p l e ? W'ho w as Barabb as? Why did th e multi t ud e d ec id e in

favor of r el eas i ng Ba rabb as? \V hat warn in g d id Pil.at e's wi fe

send him? Thr ough w ha t motiv e d id th e

J ews d eli v er J es us up to Pilat e ? Wh en th ey m ade c ho ice of Ba r ab­

bas , wh a t did P il ate . ay ? Wh at r eply did th ey m a k e ?

23 What q u est ion t h en did Pil ate as k?

"\Vihat eff ect cl id t h is qu estion h ave?

\.Vh a t did he as k fo r th e third tim e?

What aga i n did h e prop ose t o do ? \Vh y did Pi lat e not do wh a t h e

kn ew w as ri ght? :.4-20 For wh at d id th e p eopl e stlll

cr y?

LESSO N X EL AM 'S NOT E S MA RCH ~ - 1925

Wh a t effec t d id thi s have up on P i late?

In w hat w er e t h e J ew s her e i n ­co ns is t en t?

Wh a t symbo l ic a c t di d P ila t e per­ro~ 111 d ecla rin g h is inno <'ence?

"\ l'h a t r espo nsib ili t y rl i cl th P pPop l~ fthR U m t· ?

Llid thi , l' el ase Fil .a t e ? Wh at w as t hen don e w i t h J es us ? In wh at wa y d id th e soldi er s m ock

..f l•SU H ? Wh a t eff c t d id thi s see m t o ha v e

up on P il at e? A ga in wh a t d i d h e do a nd say ? A ga in wh a t did th e peop l e say ? Wh at w as P il a t e' s an sw er ? Wh .at r epl y did th ey m ak e t o P i ­

l a t e? Up on wh a t fac t. t h en. w a s J esu s

cru c ifi ed? W hat a r ou sed th e f ear s of P ila t e? Ab ou t wh a t d id he q ues tio n J esus ? vV-h at clid h e say t o J esus' s il en ce·/ Wh at r ep ly d id J esus m ak e to

t h i s ? W hat agA i n di d P il a t e lll t em p t ro

do? Wh a t d id th e p~opl e sa y ? U pon w ha t did P i la t e t a k e h is

seat, an d wh at d i d h e ask? W ha t did th e p ri es ts r eply ? Wh a t eff ec t did th e m enti on of

Ca esa r hav e up on P il a t e ? ·w ·hy , th en , a ll th i ng s co n sid er ed,

d id P il a te s ig n t h e d ea t h wa r­r a nt?

l po n wh .at cha r g e w a s J esu s cr u ­c ifi ed ?

L ES SON X-MAR CH 8.

THE SA VI OUR ON THE CROSS L esson Text: Luk-e 23 : 33-46.

LUKE 23. 33 And when they came unto the place which is called The skull, there they crucified him, and the malefactors, one on the right hand and the other on the left.

34 And Jesus said, Father, forgive them; for they know not what they do. And parting his garments among them, they cast lots.

35 And the people stood beholding. And the rulers also scoffed at him, saying, He saved others; let him save himself, if this is the Christ of God, his chosen.

36 And the soldiers also mocked him, coming to him, offering him vinegar,

37 and saying, If thou art the King of the Jews, save thyself. 38 And there was also a superscription over him, This is the

King of the Jews . 39 And one of the malefactors that were hanged railed on him,

saying, Art not thou the Christ? save thyself and us. 40 But the other answered, and rebuking him said, Dost thou not

even fear God, seeing thou art in the same condemnation? 41 And we indeed justly; for we receive the due reward of our

deeds: but this man hath done nothing amiss. 42 And he said, Jesus, remember me when thou comest in thy

kingdom. 43 And he said unto him, Verily I say unto thee, To-day shalt

thou be with me in Paradise. 44 And it was now about the sixth hour, and a darkness came

over the whole land until the ninth hour, 45 the sun's light failing: and the veil of the temple was rent

in the midst. 46 And Jesus, crying with a loud voice, said , Father, into thy

hands I commend my spirit: and having said this, he gave up the ghoat.

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'dA RCH 8, 1925 FIRS T QUARTER L ESSON X

Golden T ext -"He that spared not his own Son, but delivered him up for us all, how sha ll he not also wit h him freely give us all things." (Rom . 8 : 32.)

Time--F rom nine to three o'clock, Friday, April 7, A .D. 30. Place--Go lgotha, at Jer usalem . P ers ons-Jes us, Simon of Cyrene, faithful women, John and other

acq ua intan ces , the soldier s, and the multitud es. · Devotional R eadin g- Psa lm 22 . R ef erence Mat eria l--Matt. 27 ·: 32-61; Mark 15: 21-47; Luk e 28:

26-32-56 ; John 19: 17-42. Hom e R eadiny -

Ma r. 2, M. Th e Savio ur on t he Cross. Lu ke 23 : 33 -46 . 3. T. ' hri st 's D ea th Necessary. Ma tt . 16: 21 - 28. 4. W. C hri s t 's Death a n Atoneme n t for S in. Rom. 5: 1-11 . 5. 'l '. C hri s t' s D ea t h Voluntary. John 10 : 7-18. 6. F. Chri.·t 's Deat h a Sinle ss Off ering. H e b. 9: 11-1. ; . 7. S. Chri st's Deat h Com m emorated. 1 Ca r. 11: 23 - 34. 8. S. Chr ist's De.at h Port rayed. Psa lm 22: 11 - 19.

GEOGRAPHICAL NOTES The place of the crucifixion was called in H ebrew "Golgotha ''­

"the place of a skull." (Matt . 27: 33 ; John 19: 17.) Our worct "Calv ary" means "sk ull," and the version wh ich we u se in preparing these lessons so puts it. Why it was call ed "the skull'' we do not know . Some suppose it was so called beca use it was a common pla ce of exec ution , or a place for throwing bones; others, that it was a kno ll resembling a skull. We have no e¥idence that it was a mount . No one know s, either , ju st where it was; but it was near th e cit y (Jo hn 19: 20), out side t he gate, for Jesus suffer ed "without the gate" (Heb . 13 : 12, 13); it contained a garden (John 19: 41) ; and, i1 seems, was on a pnblic road. (M att. 27: 39; Luke 23 : 26.)

HE LPS AND HINTS FOR TEACHERS Teachers a nd pupils should familiarize themselves with all th e

occurre nces of. the crucifixion of our Lor d. · Call attention to Peter' s denial, J udas ' cour se, John's faithfulne ss . A very few good men think t he trial and crucifixion of J esus

occurre d a day earlier; but the general agr eement of almost a ll scholars is that they occurred on Friday, and we see no rea son for rej ecting their conclusion .

De ath On the Cross T he cr oss was not a gilded and ornamenta l structu re, but one of

rude material , hastily and roughly put together . Death on the cro ss wa s t he most crue l, most awful, most shame ­

ful and most disg ra ceful pun ishment and death wl'lich barbar ia n br~ta lity could inv ent. It was common among the P ers ian s, Car­thaginia ns, Greek s, and Romans. It is said that the Roma ns prob­ably copied this hid eous form of puni shment from th e Pheni cia ns. Romans did not crucify their own citizens, but infl icted it upon slaves and the conquered. The Egyptians simply bound th e victims to th e cro ss, leav ing th em there to die of exhau st ion and sta r vation; but J esus was na iled to the cross.

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L ESSON X ELAM 'S NOTES MARCH P,, 1925

The victim was la id on hi s ba ck on the cross, his arms and legs str etched out, and long nails were driven through his hands and f eet, th en the cro ss wa_s r a ised up and set in its place; or it was , fir st erec ted and th en th e victim wa s nail ed to it. His body was not a ltoget her supp ort ed by hi s arm s ; for a peg pa ssed through th e cro ss betwee n hi s legs, whi ch in par t support ed the body. It has been sa id tha t burnin g was pr eferabl e to th e cross.

F arr ar gra phi cally descri bes thi s suffering and torture: "For ind eed, a dea th by cru cifixion seems to include all that pain and death ca n hav e of th e horribl e and ghastly-dizziness, cramp, thirst, starv a tion , sleep less ness , trauma t ic f ever , tetanus , publicity of shame , long cont inu ance of t orm ent , horro r of anticipation, mortification of un te nd ed wound s- all in te nsi fied just up to th e point at whi ch th ey ca n be endu re d a t all , bu t all stopping just short of the point whi ch would g ive t o t he suffer er th e r elief of un consciousne ss . The un­natu r al posit ion made every mov ement painful; the la cerated vein s and cru shed t end on s throbb ed with inc ess ant anguish; the wounds, inflam ed by exposur e, gra dually gan grened; the art eries, espe ciall y of the hea d, becam e swollen and oppr essed with surchar ged blood; " and "eac h va ri ety of mi sery went on, gradually increasin g, " until dea th r elieved the suffer er.

Over fif teen hundr ed year s ago the emporer, Constantin e, abol­ished th e cross as a mode of punishm ent. Sev eral incid ent s occurred in th e cru cifixion of J esu s before our pr esent lesson begins.

Must Jesus Bear the Cross Alone? In J esus' humiliation, his jud gment, or Pilate's decision of "not

guilt y," was t aken away , and the sentence of death was extorted fr om P ila te (see I sa. 53: 8; Act s 8: 32, 33), and he wa s delivered to th e J ews and soldi ers to be executed.

He bor e hi s own cross (John 19: 17); but he could not bear it long, being exhaust ed, no doubt , by the trials of th e sleepless night and th e pa ins of th e scour ging. Then they compell ed "one passing by, Simon of Cyrene [a town in North Africa], coming from the countr y, th e fath er of Alexand er and Rufus, to go with th em, that he might be~r hi s cro ss ." (Mark 15 : 21.) Luke (23: 26) says, "to bear it a f te r Je sus." He either bore one end, while Jesu s carried the oth er end , or , bearing it all, he followed after J esus.

"A nd t here follo wed him a great multitude of the people, and of women who bewailed and lamented him. But Je sus turning unto them said , Daught er s of Jeru salem , weep not for me, but weep for yours elves, and for your childr en. For behold , th e day s are coming , in which they shall say , Bles sed are th e barr en , and th e womb s that never bare a nd t he br ea st s that never gav e suck. Th en shall they beg in to say to th e mountain s, Fall on u s ; and to the hills , Cover us [ they did thi s at th e destruction of Jerusalem] . For if they do these t hing s in t he gr een tr ee, what shall be don e in th e dry?" (Luke 23: 27-31.)

Th e tw o mal ef actor s betwe en whom he was crucified were "led wit h him to be pu t to death. " (Luk e 23: 32.)

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MARCH 8. 1925 FIRST QUARTER.

EXPLANATO RY NOTES Numbered With Transgressors

33. The geographical notes de scr ibe Golgotha.

LESSON X

To heap shame and disgrace upon J es us, he was crucified be­tween two malefactors-robbers, or thieves. This was a fu lfillment of the prophecy: "And was numbered with the transgressors.'' (Isa . 53: 12.)

The Time of Crucifixion Just before nailing Jesus to the cross "they offered him wine min­

gled with myrrh ." (Mark 15: 23.) Matthew (27: 34) says: "They gave him wine to drink mingl ed with ga ll: and when he had tasted it, he would not drink." Thi s was a st up efy in g drink , offered in kind­ness to dea den pain; but Jesus preferred to die conscious of all pain and suffering. He voluntarily drank the cup.

"And it was the third hour [nine o'clock a .m. ], and th ey crucified him." (Mark 15: 25.) J oh n (19: 14) says "it was about the sixth hour" when Pi late deliv ere d J esus to th e Jew s to be crucified, which, according to the usual met hod of counting time, was twelve o'clock. Th e int ention was not to state the ex ac t minute or hour when every act in this awful tragedy wa s performed, but that division of the day in which the acts occurred. Th e crucifixion, with its prelimi­na ries, lasted from nin e o'clock a.m. until three o'clock p.m .

"Father Fo_rgive Them" 34. Soon a fter Je sus was nail ed to the cross he looked down in

sublime self-forgetfulness and di vine compassion upon his ignoran1. executioners and pray ed : "Father, forgive them; for they know not what they do."

This was Je sus' fir st utt era nce on the cross. Neither did the Jews know they had rejected their Messiah. "And parting hi s garments among them, they cast lots." They

"made four parts, to every soldier a part; and also the coat: now th e coat was without seam, woven from the top throughout. They said therefore on e to anoth er, Let us not r end it, but cast lots for it , whose it shall be: that the scripture might be fulfilled , which saith, They parted my gar ment s among them, and upon my vest ure did they cast lots." (John 19: 23, 24.) This was a fulfi lhnent of Ps -. 22: 18.

The vict im crucified wa s str ipp ed of hi s clothes. Th ese were the per quisite s of the soldiers who executed him . J es us wore five differ­ent pieces of clothin g-o ne for every one of the four soldiers, and t~e sea mless coat for which they cast lots rather than tear it in four pieces.

It was also the duty of the soldiers to watch the victim, that none should snatch him from th e cross and resc ue him. (Matt. 27: -32.)

The Priests and the People Mocked Hjm 35-37. "The people" who "stood beholding" "and they that passed

by railed on him, wagging their head s, and saying, Ha! tho u that

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LESSON X ELAM'S NOTES 1MARCH 8, 1925

destroyed the temple, and buildest it in three day s, save thyself, and come down from the cross ." (Mark 15: 29, 30.)

They were ignor ant. Th ey did not know that th ey were then de­stroying the temple of hi s body, and inde ed, that it would be raised on the third day . Hi s own di sciples did not understand this at fir st ; but when "he was ra ised from the dead ," they "rem embere d that he spak e this; and they believed the scripture , and the word which J esus had said ." (John 2: 19-22 .)

Likewi se the chi ef priests , and elders (Matt. 27: 41, 42), mockin g him among th emselves , said: "H e save d others; him self he can not sav e. Let th e Chri st, the King · of Isra el, now come down from the cross, that we ma y see and believe." (Mark 15 : 31, 32.) Matthew (27: 43) add s: "He trusteth on God; let him deliver him now, if he desir et h him: for he sa id, I am the Son of God." This was Satanic gloating over the suffering of a victim of their ha te and envy . But they were mistaken.

Aft er rej ecting all the evidence J esus had offered, they would not now believe were he to come down from the cross. God could hav e saved Je sus from the cross, but in doing so he could not have saved others.

"The soldiers also mocked him, comin g to him, offeri ng him vin e­gar, and saying, If thou art the King of the J ews, save thyself ."

All this was a fulfillment of P s. 22: 7, 8. These ta un ts and jeer :s were overruled by the Lord to prove that Je sus is the Son of God.

"This Is the King of the Jews" 38. It was customary to place over the head of cr imin als a pla ­

card stat ing for what he was crucified; and Pilate, galled over t he fact that the Jew s had goaded him into sig·nin g the death warrant of J esus, taunted them by writing: "This is the King of t he J ews ." Th ey felt the intens ity of this scorn wh ich P ilat e hea ped upon them , and r equested him to change the supe rscr iption and say: "H e said, 1 am King of th e Jew s." Bu t P ilate an swe red: "W hat I have written I have written ." (J ohn 19 : 19-22.)

Had Pilat e manifested the same courage in releasing Jesus, he would not have stained his sou l with such innocent blood. Thi s super ­scrip tion was written in Gre ek, Latin, and Hebr ew.

GreeK was th e general lan guag e of li te ra ture; La t in , the official lan guage ; and Hebrew, the vernacular lan gua ge. Matthew , Mark, Luke, and J ohn do not record this in exactl y the same words, pos ­sib ly because it was written in thr ee lan guages, but probab ly because th ey int end ed to g ive the sense on ly of what was writt en. All record th e sa me fact that Jesus on the cross is King .

The Thieves 39-43. " One of the ma lefa ctors . . ra iled on him, sayi ng,

Art not thou the Christ? save thyself and us." Matthew (27: 44) and Mark (15: 32) say both these thieve s reproached him.

E ither Matth ew and Mark put wha t one said for both, as some­times what one sa id ,vas put for a wh ole company, or one of these thiev es, after revilin g Je sus, repented and rebuked the oth er , say ing: "Do st thou 11ot even fear God, see ing· thou art in the same con dem­nation? And we ind eed justly; for we rece ive the due r eward of our

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M ARCH 8, 1925 FIRST QUARTER LESSON X

dee ds : but this man hath done nothing amiss ." This seems to be an honest, sinc ere speech and a confession of sin s ; but this robb er cer­t a inly kn ew no mor e about the nature of Chri st's kingd om than the apostles, and the y did not yet und erstand it. Still, he said: "Je sus, r em emb er me wh en thou comest in thy kingdom." Possibly he knew as mu ch about it as Jo se ph of Arimathea, "who was looking for the kingd om of God." (Luk e 23: 51.) He confes sed the innocence of J esus, and , th er efor e, that the charges against him were untrue; he> defe nded J es us from the attacks of the other robber; he confessed he was justly suff ering for his sins, and pray ed Jesus to remember hi m. J es us sa id to him: " Verily I say unto th ee, Today shalt thou be with me in Paradi se."

If now, th r ough faith in Jesus, people, in penitence, will confes s their sins and obey the gospel, they will be saved; but they have no pr omi se of salvation in disobedience. Jesus, having suffered on the cr oss, "because un to all them that obey him the author of eternal sa lvation. " (Heb. 5: 8, 9; see also 2 The ss. 1: 7-10; 1 P et. 4: 17.)

What J es us sa id to the robber was his second utterance on the cros s.

"But th er e wer e standing by the cross of Jesus his mother, and his mot her's sist er, Mary the wife of Clopas, and Mary Ma gdalene. (See, Ma tt. 27: 56.) Wh en Je sus th er efore saw his mother, and the dis­ciple standing by whom he lov ed, he saith unto his mother, Woman , behold, thy son! Then saith he to the disciple, Behold, thy mother! "

This was Jesu s ' third utt erance on th e cro ss. J esus could mak e no gestur es, except to move or nod his head. He

coul d not point to hi s moth er or to John, but John und er stood him. "An d from that hour the disciple took her unto his own home." (Jo hn 19: 25-27.)

The Last Scenes 44-46 . Wick edn ess and villiany had r aged from midni ght until

midda y, and were con summated in the crucifixion of the Prince of Pea ce; th en fo r three hour s-from twelve o'clock until three o'clock in t he a f t ern oon- supernatural darknes s spr ead "over all the land" (Matt. 27: 45), silen cing raging human pa ssion and expressing the horr or wi th which God looked upon the enormity of the crime.

From behind this dark cloud "the Son of right eousn ess '' will · emerg e in gr eater splendor , althou gh it seem ed that , for the time, th e

~ ight of the world had gone out . What occurred during these hours is not r ecord ed.

"And about the ninth hour J esus cri ed with a loud voice, Eloi , El oi, lama sabachthani? whi ch is, being interpreted, My God, my God, why ha st thou forsak en me?"

Thi s was Jesus' fourth utt erance on the cross. He could bear the betrayal of Juda s, the denial of Peter, the

desertio n of t he apo stles, and the wickedn es s of the Jews; but why shoul d God forsake him? But there were the r esurr ection and tr iump h , the a scension and cr own on the other side of the cross. Some th ought Je sus called for Elijah. (Mark 15: 35, 36.)

"A f te r thi s Je sus, knowing that all things are now finish ed, that th e scr iptur e (Ps. 69: 21) mjght be acc ompli shed, saith , I thirst." (J ohn 19 : 28.)

83

LESSON X ELAM' 5 NOTE::; MARCH 8. 1')2!, --------------This was Jesus' fifth utte rance on the cross. "There was set there a vessel full of vinegar ." "So they [one,

acting for the rest, 'ran and did this'-Mark 15 : 36 ] put a sponge full of vinegar upon hy ssop [a reed], and brought it to his mouth ['gave him to drink'-Mark 15: 36] ." Th e one who placed the sponge to Jesus' mouth said: " Let be [that is, 'let him alonei' ] ; let us see whe ther Elijah comet h to take him down.' ' (Mark 15: 36.)

When Jesu s had received the vinegar, he said: "It is finished." (John 19: 30.)

This was Jesus' sixth utteranc e on the cross. His suffering was over, the sacr ifice for the sins of the wor ld had '

been made , and the work he came to this earth to accomp lish was done .

Then "Jes us, cry ing with a loud voice ['cried again wit h a loud voice'-Matt . 27 : 50; see Matt . 27: 46], said, Father , into thy hand s I commend my spirit."

Thi s was his sevent h and la st utt erance on the cross. Having said this, "he bowed his head, and gave up his spirit."

(John 1!): 30.) St udy the additional facts to this lesson.

FACTS ADDITIONAL TO THE LESSON " Th e veil of the temple was rent in two from the top to the bot ­

tom ." (Mark 15: 38.) The veil separated the holy place from the most holy pl ace. Th e sign ificance of its being rent is seen by reading Heb. 9: 1-27, especially verses 8-12, 23, 24; 10: 19-25. Matthew (27: 51-53) also says : "And the earth did quake; and the rocks were rent; and the tombs were opened; and many bod ies of the saints that had fallen asleep were raised; and coming forth out of the tombs after his resurr ection th ey entered into the holy city and appeared unto many.''

Th e trembling earth, the quaking rocks, an d the darkened sun expressed the sy mpathy of a ll natur e wit h the suffering Son of God.

All this made a profound impr ess ion on the centurion who had charge of the execution; for when he "saw what was done, he glorified God, saying, certainly this was a righteous man" (Luke 23: 47); and "tru ly this was the Son of God." (Matt. 27: 54.)

All the people who "beheld the things that were done" were like­wise profoundly . impr essed and "returned smiting their breasts.' ' (Luke 23: 48.)

There were standing by th e cross J ohn and probably the other apostles, Jesus' moth er , Sa lome, Mary the wife of Clopas, Mary Magda lene, "all hi s acq uaintance" (L uk e 23: 49), and "many women

. . who had followed Jesus from Galilee, ministering un to him .'' (Matt. 27: 55.)

Not a Bone Broken It was the custom of the Romans and other Gentiles to leave t he

bodies on the cross to die of exhaustion and to putrefy and fall off, piece by piece, or to be eaten by beasts and fowls; but this v,as for­bidden by th e law of the Jews. (Deut. 21 : 23.) For the bodies to han g on the cross overn ight wo~ld be a profa na tion of the Sabbath.

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MARCH 15, 1925 FIRST QUARTER LESSON X

These wicked J ews could murder Jesus, but could not, for re­ligious reasons, allow his body to remain on the cross on the Sabbath.

Sometimes the legs of the poor victims were broken to hasten death, sometimes fires were built under them to stifle them with smoke, and sometimes wild beasts were turned upon them; for fre­quently they lingered several days on the cross before they died .

The soldi ers broke the legs of the two thieves; hut when they came to Jesus , they found him already dead, and did not break his legs, that the scriptures might be fulfilled: "A bone of him shall not be broken;" "They shall look on him whom they pierced ." So "on e of the soldiers with a spear pierced hls side, and straightway th ere came out blood and water." (John 19: 31-37.) This showed that he was dead.

The Body Buried Arimathea was" a city of the Jews.'' Joseph of Arimathea was a

secre t disciple of Jesus through "fear of the Jews" (John 19 : 38), and did not join the council in condemning Jesus. He "was looking for the kingdom of God." He begged the body of Jesus from Pilate, who was . convinced by the centurion that Jesus was really dead. (Mark 15: 44, 45.)

Nicodemus, who came to Jesus by night (John 3 : 1-21), brought a hundredweight of myrrh and aloes and assisted Joseph in burying Je sus .

They wrapped the body in "linen cloths with the spices, as the custom of the Jews is to bury" (John 19: 40), "and laid it in his own new tomb, which he had hewn out in the rock: and he rolled a gr ea t stone to the door of the tomb, and departed. And Mary Mag­dalene was there, and th e other- Mary, sitting over against the sep­ulcher" (Matt. 27: 60, 61). They "beheld where he wa s laid ." (Mark 15: 47.)

The tomb was near by in a garden, and no one had ever been placed in it. (John 19: 41, 42.) It was cut out horizontally in the rock. (John 20 : 3-&.)

QUESTIONS Giv e th e subj ect. l{ epea t th e Gold en T ext. Gi ve th e lim e, p lace, a nd per so ns. D id yo u r ea d th e Re f er ence Ma -

te r ia l? D id yo u r ead t h e H om e R eadin g ? De fi ne, l oca t e and desc rib e Gol­

go th a ? \V i th ·wh a t should bo th t ea ch er s

a nd pupil s b e famili a r ? ·wh a t ca n t eac her s a nd pupil s r e­

la t e con ce rnin g P et er , Jud a s a nd J ohn in thi s conn ecti on?

U pon wh a t day w as J esu s cruci­fi ed?

Giv e a d escr i pti on of th e dea th on t h e c r o~s.

\Vh a t na tion s pr ac ti ce d thi s m od e of puni shm ent?

\Vh en and by whom w ,as th is abo lish ed ?

Wh a t i s m eant by " In hi s humil­ia ti on hi s judgm en t w as tal <en a way' '?

85

Wh y w as Sim on fo r ced t o h elp J esu s bear th e cr oss?

Wh o follow ed J esu s? \¥ hat did J esu s say t o the

"d aught ers o f J eru sa lem"? :;3 Wh er e w as J esu s c ru cifi ed?

In wh a t w ay w as a dditional sh am e h eap ed u po n J esu s?

Of wh a t w as thi s a fulfillm ent? ""11.a t w as off er ed to J esus to

drink? \ V hy w ould h e n ot drink it ?

34 W hat w as J es us' fir s t utt erance on the cr oss?

Wh a t do y ou do fo r yo ur en e-mi es ?

\¥ hat beca m e of J es us' c loth f.s ? Of wh at w as thi s a fulfillm ent ? \Vhy did th e soldi er s guard t h e bo dy on th e cr oss?

35- 37 H ow di d th e peopl e m oc k J esus?

Of wh at w as thi s a fulfillment? ·wh at did th e eld er s, t h e scribes,

LESSON X: ELAM 'S NOTES MA RCH 15. 1925

and 1lh e pri es ts do ancl sa.v? ·wh o ca ugh t up t hi s a nd r pea l ed

It? Of w ha t w as t hi s a fulfillm ent ?

38 , ,v h a t w as wri tt en ov er J esus '/ , vhy di d P il a t e say " th e K i ng of

t he J ew s" ? , v 11at r equ est did t hPY m a k P nf

h im r g;u-d ing i t? ViTha t dicl h e r epl y "? ln what l an guag es was i ~ writ­

t en ? Wh y ?

~9-4 3 Of w ha t w a. it a fulfillm ent t o c ru c if y J es us w i t h t hi ev es?

Ho w clo yo u r econci l e t h st a t e­m en t s of M ark a nd M a t t h ew wi t h th a t o f L uk e in r eg a rd t o w h a t th ese t h iev es sa id t o J esu s?

Wh a t di d one th i ef say to th e ot h er?

vV hy do yo u t hi nk h e was si n ­cer e ?

Wh y do y ou su ppo se h e d id n o t und er stan d t h n a tur e of Ch r i st's kin g dom?

vV ha t th en did h e sa y t o J esu s ? , ,Vh a t r ep ly d id J esus m ak e? H ow ca n peop le be sa v ed n ow? , ,Vh a t w as J es us' second ut te r -

a n ce on th e c r oss ? ,v ha t w as hi s t hird? Wh a t d id J oh n clo f or M ary?

44- 46 , ¥ ha t sp r ea d over th e l and f or t h r ee h our s?

Wh a t di d t hi s dark ness exp r ess? W hat w as J es u.·' four t h ut t er-

a n ce on th e c r oss? Wh om did so m e th in k h e ca ll ed ? W h.at wa s J esu s' fifth u tt er a n ce

on th e cr oss ? " ' ha t w as g iv en h im t o dr in k? IV ha t w as h is s ixt h u tt erance on

th e cros s ? Wh a t w as his sev ent h and las t

utt er an ce on th e cross? Wh a t h a pp en ed to t h e v eil o! th e

t em pl e? W h a t did thi s sig n ify? Sta t e wha t el se t ra n spi r ed ? W hat eff ec t did t hi s h.ave u pon

th e cen turl on? , ~7h a t cli d h e say ? W h at d id t h e peop l e who w it­

n essed a ll t h is do? What f r i en ds of J esu s w er e by

th e cr os s? W l1y did t h e J ew s n ot wan t t he

bod ies to r emain on th e cross on t h e Sa bb a th ?

Wh at r equ est d id th ey make o ! P il at e ?

Why did th e sol di er s n o t .brea k J esus' l eg s ?

W h y p i erc e h im ? Of wh a t w er e th ese two th i ng s

a fu l fi ll m ent? R ela t e d i ff er ent t r ea t m en ts that

t h ose on cr osses r eceiv ed? vV ho t oo k J esus down .and bu r ie d

h i m ? vV h o ass ist ed? Jn wha t w as h i s b ody bou nd ? W her e was h e b ur ied ? Wl1 0 w er e pr esen t ?

LESSON X I-MAR CH 15

OUR LORD'S RESURRECTION R ead: Jo hn 20 : 1-18. L esson Tex t: J ohn 20 : 1-16 .

JOHN 20. 1 Now on the first day of the week cometh Mary Magdalene early, while it was yet dark, unto the tomb, and seetb the stone taken away from the tomb.

2 She runneth therefore, and cometh to Simon Peter, and to the other disciple s whom Jesus loved, and saith unto them, They have taken away the Lord out of the tomb, and we know not where they have laid him.

3 Peter therefore went for th, and the other disciple, and they went toward the tomb.

4 And they ran bo th to gether: and the other disciple outran Peter, and came first to the tomb;

5 and st ooping and look ing in, he see th the linen cloths lyinJ; yet entered he not in.

6 Simon Peter therefore also cometh, following him, and en• tered into the tomb; and he beholdeth the linen cloths lying,

7 and the napkin, that was upon his head, not lying with the linen cloths, but rolled up in a place by itself.

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MA RCH 15, 1925 FIR ST ·QUARTER LE SSON XI

8 Then entered in therefore the other disciple al s o, who came first to the tomb , and he saw , an d beli ev ed .

9 For aa yet th;,y knew not the scripture, that he must ri se again fr om the dead.

10 So the disciples went away agai n unto their own hom e. 11 But Mary wa s standing without a t the tomb weeping : so, as

she wept, she stooped and looked into the tomb; 12 and she beholdeth two angels in wh ite si tti ng , on e at the head ,

and one at the feet, where the body of Jesus had lai n . 13 And they say unto her, Woman , why w ee p es t thou? She

s aith unto them, Because they have ta ken aw ay my Lo rd , a nd I know not where they have laid him.

14 When s he had thus sa id , she turned her s elf back , and be­holdeth Jesus standing, and kn e w. not that it w as Je sus.

15 Jesus saith unto her , Woman , why w ee p e st thou? whom seekest thou? She, supposing him to be th e ga rd e ne r, sa ith unto him, Sir, if thou hast borne him hence, te ll me wh e re thou ha st laid him , and I will take him away.

16 Jesus saith unto her , Ma ry. She turn eth herself, and s aith unto him in Hebrew, Rabboni; which is to sa y, Tea che r.

Golden T ext--"The Lor d is rise n indeed." (Luk e 24 : 34.) Time-Ap r il 9, A .D. 30. Places -J er usalem and Joseph 's new tomb. Persons-Mary, ot her women, two ange ls, Jesu s, and the apost les Devo tional R eading-P s. 16. R ef erence Material - Matt. 28 : 1-15; Mark 16 : 1-11; Luke 24 :

1-12; Jo hn 20: 19, 20. Home R eciding-

Mar. 9. M. Our Lord's Resurr ect ion. John 20: 1 -16 . 10. T . Th e Empty S epulchr e . L uk e 24: 1 - 9 . 11. W. Th e Ris e n Lord. Matt. 28 : 1-10. 1 2. T . J esus Appears to His Dis c ipl e s. John 20: 19- 29. 13 . F. Th e Script ur es Fulfi lled. 1 Cor. 15 : 1 - 11. 14 . S. Chri s t 's R esur rec tion Our H ope . 1 Co r. 1 5 : 12-20 . 15. S. Th e Certain Victory . Psalm 16: 5-11.

HELPS AND HINTS FOR TEACHERS Did Jesus Rise from the Dead?

After J esus' body had been pla ced in the tomb , the chief priests and t he P harisees went to P ilate and sa id: "Sir, wei remember that th at dece ive r sa id whil e he was yet alive, After three days I ris e aga in . Comm and th erefore t hat the sepulcher be made sure un ti l th e thir d day, lest haply his d iscipl es come and steal h im away, and say unto t he peop le, He is ri sen from the dead : and t he last error will be worse t ha n the first."

Pi late gran t ed t hem a Roman guard ; and "they went , and ma<le th e sep ulch er sur e, seali ng the sto ne , the guard being with th em." (Matt. 27: 62-66.) · All depe nd s upon the res urrection of J esus . On thi s rests the :,Vhole Chri stia n system. If he be not th e Son of God, h e was an imposter and bla sphemer, as the J ews charged; but if he aro se from the dead, he is all h e clai med to be. The Jew s took every necessary Precaut ion to pr event any imposture here, bu t God overr uled thi s

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precaution to subserve the cause of Christ and to furnish the fullest possible evidence of hi s resurrection .

But did he rise? Study hi stor y, examine and weigh the testi­mony concerning num erous hi stor ic events, and see if any fact can be found in the history of mankind that is proved by full.er testi­mony and better evidence than the r esurrection of Jesus.

The resurrection of J esus is the crow ning argument in favor of his divine Sonship . H e "was declared to be the Son of God with power, according to the spirit of holin ess , by the resurrection from the dead ." (Rom. 1 : 4.)

Th e chi ef point in a ll t he apostle s' preaching is to prove that Jesus of Nazareth, whom the Jews crucified, arose from the dea d and is "the Christ, the Son of t he living God" (s ee Acts 1: 21, 22; 2: 32-36; 17: 1-3 ; 1 Cor . 2: 1, 2) ; and this all must believe in order to be saved (John 20: 30, 31; Rom. 10: 9, 10).

EXPLANATORY NOTES Mary Ma gdalen e and Other Wome n Vis it the Tomb

1. John mentions Mary only of the women who visited the tomb of Je sus on that memorab le first day of the week, beca u se she was the one who ran back to inform him self and P eter of the emDtY tomb and the one about whom he wished to write.

The other writers mention the other women, who were with Mary Magdalene, namely, Mary the mother of James and Jo ses (Mark 15: 40; 16: 1), Salome, Joanna, and others. (Luk e 24 : 10.)

They followed the body of Je sus to the tomb, and in their great love for him sat "over against the sepulchre" while Joseph and Nico­demu s buried him. "They returned, and prepared spices and oint ­ments."

On the Sabbath day they re sted according to the commandment. (Luke 23: 56.)

Je sus kept the Sabbath in the grave, and hi s disciples wo·.ild not break it even to anoint his body. Mark (16 : 1) says t hey "brought spices, that they might come and anoint him ." Ev ery pr epar ati on was made for an early start on Sunday morning, "the fir st day of the week." Mathew (28: 1) says : "Now late on the Sabbath day, as it began to dawn toward the first day of the week." Mark (16 : 1, 2) says: "% en th e Sabbath was past . . . very early on the first day of the week, they come to the tomb when the sun was risen." This verse of our lesson says : "Early, while it was yet dark." They started early, and reached the tomb at sunrise. They went probably from Jerusa lem or Bet hany.

All this shows they were not expect in g him to ri se from the dead, and strengthens the evid ence tha t he did rise.

Th ese women were not aware of the gua rd and the sealing- of the tomb by th e J ewis h rulers, and their great concern was: "Who will roll us away the stone from the door of the tomb?" This stone "was exceeding great." (Mark 16: 3, 4.) God overcame this diffi­culty by causing an earthquake and sending an angel who removed the stone.

2. At the first sight of the empty tomb Mary ran back to report ~ to Peter and John that the Lord's body had been removed, and these

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MARCH 15, 1925 FIRST QUARTER LESSON XI

women knew not where to find it . Mary's expression, "We know not where they have laid him," shows t hat others were there with her. While she was gone, t he angels appeared to the other women . (Matt. 28: 1-8.)

Peter and John At the Tomb 3-9. Peter and J ohn were greatly concerned over th e fact stated

by Mary, and hastened with all speed to the place. John outran Pe ter and reached the tomb first. Stooping down, he looked in and saw the linen clothes in whic h Je sus had bee n buried lying empty in the tomb. "Yet entered he not in." Peter, bolder and more im ­pulsive, pas sed John, entered at once into t he tomb, and found the linen clothes carefully fo lded and lying in one place, and the head napkin "ro lled up in a place by itself." John then entered, following Peter's example . Upon him first gleamed th e thought that .Jesus was risen, for "he saw and believed." "For as yet th ey kne ot the scripture, that he must ri se again from t e ea . ·

Had they under stood that he wou ld rise from the dead, they would not have been surprised at what they then beheld. Wrapping the body of Jesus with t he hundred pounds of myrrh and aloes, the prep aration of these women to anoint him, and the great su rpri se of all at the empty tomb, show they wer e not expecting him to ri se.

The careful placi ng of the clot hes is not insignifi ca nt. If the body had been taken from the tomb , the clothes wou ld have been taken, too, or wou ld not have been left in such ord er.

Every small detail goes to show that J es us aros e from the dead. Th e disciples coul d not have been mistaken or deceived. Had they expecte d the re surrecti on , their curiosity would have been at the high­est pitch, and all wou ld have been watching and eag er to catch t he first sight of him. They could not have deceived others , eit her, h ad th ey tried to do so.

On t he testimony of th ese witn esses r ests the faith of a ll Christians in J esus as the crucified and risen Saviour. Luk e ( Acts 1: 3) declares he "show ed him self alive after hi s pas sion by many proof s."

10. 1Beca use t hey did not under stand th e scripture concernin g the resurrection of J esus, "th e di sciples went aw ay ag ain unto their own home ." Aft er the cru cifixion and burial , the disciple s lost hope and went home. All did not leave Jeru sa lem and vicinity, but stopped with friends or at their lodging places.

Je sus Appeared to Mary Magdalene 11. Havin g gone to P eter and John with the sad story of the

remova l of the body of J esus, Mary followed th em back to t he tomb, but more slowly, and remained to weep in sorrow when all the others had depart ed. (S ee ver se 10.) Whil e she wept, she stooped and looked through her tears into the empty tomb, but without hope .

12, 13. Thi s time she sa w "two angels in white sitting , the one at the head, and one at the feet, wher e the body of J esus had lain." 'J:?iese are the ange ls seen by the other women whil e Mary had hur­~~ed bac k to tell Peter and John of the empty tomb . ( Luke 24 : 4.) " 1att hew and Mark mentio n only one of the angels, doubtless the one who was most prominent and who did the ta lking. · It is fr e-

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quen tl y the case that one wr iter mentions only one of a number. In response to their question , "Woman, why weepest thou?" Mary

expressed the deep sorro w of her heart, say ing : "Becau se they have taken away my Lord , and I know not where they hav e la id him." She had no t hought yet of h is resurrect ion. As ye t her greatest remainin g plea sure was to embalm his lifeless body.

14. Sh e th en doubtl ess turned to go back with the other women, who were in advan ce of her. Evidently she had not hea rd the decla­ration of the angel to t hem t hat J esus had risen. (Matt. 28: 5-8.) When she turned, she saw Jesus sta nding, bu t did not recognize him.

15. He asked her the sam e question pre sented by t he an ge ls : "Woman, why weepest tho u ?" Supposing Je sus to be the garde ner, she repl ied: "Sir , if thou hast borne him hence, tell me where thou ha st laid him , and I will take h iri1 away." In her Jove and devotion, she offered to bear away the body of J esus, wit h the additi onal wei ght of a hundr ed po und s of spices wrnpped in the clothes abo ut it. Love knows no burd ens.

16. "Je sus sa ith un to her, Mary ." He, no doubt, spoke her name with tendernes s, sympathy , and emphasis, in hi s natural voice, so a s to convince her at once that the desi red body of her Ma ste r stoo d before her al ive. She had heard th at voice too ofte n to be mi staken, and at once crie d out: "Rabboni; which is to say, Teac her."

ADDITIONAL TO THE LESSON (Jo hn 20: 17, 19.)

Mary First to Proclaim the Resurrection of Jesus As the other wome n (Matt. 28: 9), who, in th eir hi ghe st adoration ,

prostrat ed the mselves before him , held him by the feet, and wor ­sh iped him , it seems that Mary , in her great joy and deep emotion, would do the same thing; but he sa id : "T ouch me not; for I am not yet ascended unto t he Fat her. " Thi s seems to mean that she would have other opportuniti es of seeing him and being with him, since he wou ld not imm ediat ely ascend to t he Father; but now she should ha sten to tell hi s bret hren that he was rise n and wou ld after a short while ascend to hi s Father and their Father, hi s God and their God. It was not wron g• to touch him; for the other women "took hold of hi s feet," and he invited Thoma s to tou ch him. (John 20: 27.) .

To Mary is granted t he hi gh privi lege of carry in g the news of hi s r esurr ect ion to hi s di sciples.

In this way , or in every way directed by the word of God, women shou ld yet te ll th e story of J esus an d hi s love : but in no way should they violate any pr ohibition of God' s word. (See 1 Cor. 14: 34-40; 1 Tim . 2: 9-15. )

Th ere is a great diff ere nce between teaching private ly in woman's God-appointed sphere and pub licly addrP.ssing a pro miscuous asse m­bly. God never appointed any woman as an apost le, elder, or evan­geli st.

J esus ca ll ed hi s di scipl es "br et hren." If we are Christians, he 1s our Bro ther also, and God is our Fath er. "F or whosoever shall do the will of my Fath er who is in heave n , he is my brother, and sister, and mothe1·." (Matt. 12: 50. )

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Mary went and to ld the disciples. Healed of infirmiti es and of evil spirit s, exalted and blessed by

the Son of God, women followed him and admini st ered unto hi s wants whil e on eart h; a tearful, sympat hizing band, they watched him diE' and ling ered last around the cro ss; they follow ed hi s body to the grave and sat in sil ence while it was laid away ; th ey wer e first to see the open tomb, the fir st to hear th e wonderfu l story of the re surrection told by the an gel of God, whil e Mary was fir st to see the Lord; and they were first to proclaim th e fa ct to oth ers . Great is their faith and love, and great is the honor with which God has crowned them.

The Appearances of Jesus

( 1) The first recorded appearance of J esus aft er hi s r esurr ect ion was to Mary Magdalene the day he aro se, a s this lesson shows (see Mark 16: 1); (2) to the other women r eturning fro m the tomb (Matt . 28: 9, 10) the same day; (3) to Simon P eter alon e (Luke 24: 34) the same day; (4) to the two on their way to Emmaus (Lu ke 24: 13-35 the evening of the sam e day; (5) to the apostles at Jerusalem, Th oma s being ab sent (John 20: 19, 20), t he same eve n­ing ; (6) to the apo stl es at Jeru salem, Thomas being present (John 20: 2fl-29). the next Sunday; (7) Jo seven discipl es at the Sea of Galilee (John 21: 1, 2) ; (8) to th e apostles on a mountain in Gali ­lee (Matt . 28: 16); (9) to more than five hundr ed at once (1 Cor. 15 : 6) in Galilee (some think it pos sible t hat these two appearanc es - the eight h and ninth-were id entical); (10) to Jame s only (1 Cor. 15: 7) ; (11) to all the apostles on Mount Oliv et , whe n he ascend ed ( Luke 24: 51), some ti me in May; after hi s a scen sion, to Stephen (A ct s 7: 56), to P aul (1 Cor. 15: 8, 9) , and to John on Patmos (R ev. 1: 13).

QUESTIONS Giv e the subject. R epea t th e Gold en T ext. Giv e th e tim e, pla ce, and p er so ns . Did you read th e D evot ion a l

R eadin g? Did you read th e H om e R ea ding? W ha t r equ est did th e J ews m a k e

of Pilate? Wh a t did their pr ec auti on turn

out to be? Wha t r eply did Pilat e ma k e t o

th e m? \\ ' hat dep end ed up on th e r esur­

r ec tion of J esus? Wh a t Is th e su pr em e pro of of hi s

div in e Sonship? vl' ha t wa s th e ch ief point in th e

a pos tl es' pr ea ching? "Wna t must a ll beli ev e in ord er t o

beco m e Chri s tians? l ·w11y doe s .Tohn m ention Ma r y

only? Who w ent wi t h h er t o th e tom b

wh en Jesus was buri ed? On t h e ir r eturn from t h e tomb,

wh a t did th ey pr epar e to do ? R ow wa s th e Sab ba th spe n t? Wh en did th ese wom en go n ext

to th e tomb?

Wh a t sh ow s th ey w er e not ex· pect i ng J es us to i;_ise ?

Wh a t q uestion did th ey r a ise on th e way ?

Who so lv ed th e probl em, and h ow?

2 What did Ma r y do u po n finding t h e body go n e ?

3-9 Gi ve In d eta il what P e t er a nd J ohn did .

vVh y think it fir s t d a wn ed upon .Jo hn th a t J es us h ad ri se n ?

W"ha t s h ow s th e disc ipl es w er e n ot ex p ect in g J esus t o ris e?

H ow w ould t h e disc ipl es ha v e a cte d h a d th ey bee n exp ec ting th e r es urr ec tion?

H ow w e re t h ey co nvin ce d th a t h e did ri se ?

H ow a re w c co nvinc ed ot the sa m e fact ?

1 o Wh y d id th e di sc ip les g o ? 11 Wh a t d id sh e d o a ft er Pe t er and

John h a d see n th e tomb and had gon e ?

12, 13 Whom did sh e see insid e the t om b ?

"\Vha t did th ey a sk h er? Wh at r e ply did sh e mak e ?

LESSON XII ELAM 'S NOTE S MARCH 22, 1926

14 What did she the n do ? l 5 W h at qu estion was ask ed her?

W ho did sh e supp os e ask ed it ? Wh a t was her r ep ly?

16 Wh a t co nv inc ed h er tha t .Jes us Wh a t did Ma ry say a nd do? F or what r ea son did .Jes us r equ est

her not to touc h him? What gr eat privil ege wa s gr a nted

to Ma r y? I n what way may wom en t eac h ? What demons t ra tes worn.a.n's

tru eness and wo r th ? Give t he diITer ent app ea ra nc es of

J es us a ft er hi s r esurr ectio n , th e pers ons t o whom h e app ea r ed , a nd th e pla ces of his appea r­anc es.

LESSON XII -MARCH 22

THE FORTY DAYS AND THE ASCENSION R ead: Luk e 24: 13-53. L esson T ex t: Luke 24: 36-63. LUKE 24 . 36 And as they spake these things, he himself stood

in the midst of them, and saith unto them, Peace be unto you. 37 But they were terrified and affrighted, and supposed that they

beheld a spirit. 38 And he said unto them, Why are ye troubled? and where­

fore do questionings arise in your heart? 39 See my hands and my feet, that it is I myself: handle me,

and see; for a spirit hath not flesh and bones, as ye behold me hav­ing.

40 And when he had said this , he showed them his hands and his feet.

41 And while they still disbelieved for joy, and wondered, he said unto them, Have ye here anything ' to eat?

42 And they gave him a piece of a broiled fish. 43 And he took it , and ate before them. 44 And he said unto them , These are my words which I spake

unto you, while I was yet w ith you, that all things must needs be fulfilled , which are written in the law of Moses , and the prophets, and the psalms, concerning me.

45 Then opened he their mind , that they might understand the scriptures;

46 and he said unto them , Thus it is written, that the Christ should suffer, and rise again from the dead the third day.

47 and that repentance and remission of sins should be preached in his name unto all the nations, beginning from Jerusalem.

48 Ye are witne ss es of these things. 4.9 And behold, I send forth the promise of my Father upon

you: but tarry ye in the city, until ye be clothed with power from on high.

50 And he led them out until they were over against Bethany: and he lifted up his hands , and ble ssed them.

51 And it came to pass, while he blessed them, he parted from them, and wa s carried up into heaven .

52 And they worshipped him, and returned to Jerusalem with great joy:

53 and were continually in the temple , blessing God.

Golden T ex t-"Ye are witnesses of t hese thi ngs." (Luk e 24: 48 .) Tim e-- If Jes us ros e on Apr il 9, t hen he asce nded May 18, A.D. 30.

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MARCH 22, 1925 FIRST QUARTER

Place-Mo un t of Olives. Persons -Jes us and the apostles. Devotiona l R eading- Ps. 24.

LESSON XII

R ef erence Material-Matt. 28: 16-20; Mark 16 : 14-20; Jo hn 20: 24; 21: 25; A cts 1: 1-11.

Home R eading-Mar. 16. M. Aft er F ort y Day s. L u k e 24: 36-44.

17. T . T h e Co mmi ss ion and t h e A sce ns ion. Luk e 24: 45- 53. 18. w·. A lp h a and Om ga . R ev. 1: 1- 8. 19. T. Th e M s sag of th e A sce nd ed Chri s t. R e v. 1: 9 - 20. 20. F. L o rd Ov er All. Co l. 1: 9- 20. 21. S. Th e Ev e rliving hr is t. H eb. 7: 14- 25. 22. S . Th e Triumph a nt King. Psa lm 24: 1-10 .

GEOGRAPHICAL NOTES Emmaus was a villa ge about 7 mil es a littl e west of north from

J er usa lem . The Moun t of Olives has been not iced in Lesson VII . Bet hany wa s a place of gr ea t int erest beca use M.ary, Martha and

Lazarus liv ed there; th ere Laz ar us was raised from t he dead; Jesus liked to vi si t and rest th er e ; there a supper wa s given to Jesus; fro m there he mad e hi s triumphal entr y into J erusa lem; and from near ther e he ascended . It was ju st over the cre st of the Mount of Olive s and was about two miles from J er usa lem.

HELPS AND HINTS FOR TEACHERS Th e diff er ent appearances of J es us after his resurrection were

mentioned in th e la st lesso n. Th ey all ser ve th eir purpo se in con­vincing the world that J es us aro se from the dead .

Thi s lesso n embrac es three of these app ea ran ces- (1) to th e two at Emma us on the day of his resurre ct ion (L uke 24 : 12, 30, 31), (2) to the apostles on t he even ing of the sa me day, and (3) his la st ap .. pear ance .

Luke, lik e Matthew, passes over severa l appeara nces of Je sus and closes hi s Gospel with th e a sce nsion.

Th e ascension and glorificati on of Jesu s were a fitting end to hi s self-sacrificing , miracle -working , and wonderfu l life .

EXPLANATORY NOTES Jesus' Fifth Appearance After His Resurrection

36. Aft er J esus appeared to the two discipl es at Emmau s and "vanished out of their sig ht," they at once aro se from t he table where they were eating and returned to J erusal em to inform the apostles and others of all th e wonderful thin gs they had seen and heard , and that J esus indeed was risen from th e dea d. (Luke 24: 33-35 .)

John (20: 19) says: "W hen theref0re it was eve nin g , on that day [the day of t he res urr ection.I, th e first day of the week, and when th e doors were shut wh er e the disciples were, for fea r of th e Jews, Jesu s came and stood in the mid st, and sait h un to them, P eace be unto you." Whil e the two, ju st returned fr om Emmaus, were r elat ing what t hey had seen and heard, J esus did this. At the very t ime the disciples wer e di !;cuss in g hi s re snrr ect ion '.1nd some were decl ar ing their un-

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belief (Mark 16: 13, 14), Jesu s app eared and upbraided them for their unb elief.

The place of ass embly was pr obably the upper room which Luke mention s in Act s 1: 13 and in whi ch they ate th e pa ssover.

The doors wer e shut , becau se th e di scipl es would naturally suppose that tho se who took the life of their Master would seek th eirs also .

"Pea ce be unto , you" wa s the ordinary salutation of friendshi:i: among th e J ews. On th e Thur sda y night befor e hi s bet r ayal and separation from his discipl es J esus said: "Peace I leave with you; my peace I give unto you: n ot a s th e wor ld giv eth, give I unt o you. Let not your heart be troubl ed , neith er let it be fearful." (John 14: 27.) Jesus, "the Prin ce of Peac e," had r eturn ed to them. The only way to true and perman ent peace in Chri st now is to overcome evil and triumph th r ough th e truth over err or and wrong. Yi eldin g to wrong and ceasing to "contend ear nestly for the faith which wa s once for all delivered unto the saint s" (Jude 3) is not pea ce. There is such a thin g as cryin g , "P eace, pea ce ; when there is no peace." (Jer. 6: 14.)

37-39 . J esus sudd enly a nd, it seems, miraculously st ood in the midst of th e company of di scipl es ; and "they were t errifi ed and af­frighted, and suppo sed th a t th ey b€held a spirit." To all ay their fears , J esus said: "Why ar e ye troubl ed? and wh er efor e do question­in gs ari se in your hea r t s ?" Fr om what they had seen him do before and from all he had said concerning his death and r esurrection, they should not doubt, but should have expected his return.

To convince th em beyond doubt th at he wa s not "a spirit," but had ari sen fr om th e dead, he showed th em his hands and feet, and said: "Handl e me, and see ; for a spirit hath not flesh and bones, as ye behold me having."

This was not th e meeting when J esus invited Thomas to put his finger in to the nail print s in hi s hand s and hi s hand into his side. Thomas was not pr esent at thi s meetin g . It wa s on th e next Sunday wh en Jesus said thi s to Thom as. (John 20: 24-29.)

41-43. The di scipl es "disb eliev ed for joy, and wond ered." Th ey were convinced, overjoy ed, and yet could not und erstand how these thing s could be. J esus stood befor e th em, "fl esh and bon es ," with his scarr ed hand s and feet , and they could no lon ger doubt .

To furth er a ssure th em, Je sus said: "Hav e y e her e anything to eat?" "And they gav e him a pi ece of a broil ed fish. And he took it, and ate before th em ." Je sus ate with his dis ciple s at different tim es aft er his r esurr ection and befor e hi s asc ension. (Luk e 24: 30 : John 21: 9-13.) J esus must have ea ten becaus e he was hungry , for he had "fle sh and bon es ." Flesh and blood belon g to thi s earthly stat e, and "cannot inh erit th e kingdom of God; neith er doth corrup tion inherit incorruption." (1 Cor . 15: 50.) •

Chri st' s body of flesh and bon es did not see corruption in the tomb; hence i t ·was the same aft er hi s re surr ection. Doubtless he was chan ged into "hi s glorious body" when he a scend ed , as those who are alive at hi s comin g will be changed "in the twinkling' of an eye." (1 Cor. 15: 51-53.)

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M ARCH 22, 1925 FIRS'l' QUARTER LESSON XII

Jesus' Last Meetin g on Earth With the Apostles 44. "And he sa id unto them"-not in th e meeting on the even­

ing of the fir st day of the week when he arose from the dea d, as noted in th e previous part of this lesso n, but in th e last meeti ng he had on eart h with hi s disciple s.

For ty days int ervene d betw een the r esurr ectio n an d asc ension of Jes us, during which time he showed hims elf ali ve by "many proo fs" and gave "commandment through the Hol y Spir it unto the apostles" and spoke t o them "the things concerning the kingdom of God." (Act s 1: 1-5.)

This tea ching was an emphasis of all J esus had tau ght his apostles durin g his per sonal mini stry and a furth er exp lanation of th e spirit , ual nature and work of hi s kin gdom, while the "commandment" em­braced t he great commi ssio n t o preach t he gospel in all th e world, making known the condit ion s of par don and peace t o all. J esus re­minded the apo stl es here of what he had said while with them before the cr ucifixion.

"A ll thing s must needs be fulfilled, whi ch are writt en in the law of Moses , and the prop hets, and the psalms, concer nin g me." Here we note th e. thr ee genera l divi sions of the Old Tes tament-the law, th e prop hets, and th e psalm s. All the typ es, pro mis es , and propheci es of t he Old Te stam ent concerning the sa lvat ion of the human family were fulfilled in the bir th, lif e, deat h, r esurre ctio n, and ascen sion of J esus Christ; but Jes us refers here to the grand consummation of all in hi s r esurr ection and asce nsion and the fact that "r epent­an ce and re mi ss ion of sins" could now be preached in his name "unto all the nation s ."

45. "Then opened he th eir mind , that they might understand the scri ptures." He explained the scriptur es t o the two on the way to Em maus as follows : "And beginnin g fr om Moses and from all the pr ophets, he int er pret ed to th em in all t he script ur es the thin gs concerning him self." (Luke 24: 27.) There was scarce ly a prophet who did not write in some way of Jesu s, scarce ly a kin g who did not in some way typ ify some feature of hi s char acter, and the law con­tained "a shadow of th e good things to come" through him. (Heb. 10: 1.)

It i s int erest ing, in str uct ive, and convincing t o look up all the r efere nces in the Old Test ament to J esus. "The te stimony of Jesu s is the spirit of prophecy." (R ev. 19: 10.)

As J esus show ed to these two wondering discip les how all the se things wer e th e fulfillm ent of scripture, so he "opened" the min ds of the apostles, "that they might und er st an d the scriptures" by point­~ng out to them how the se pr ophecies, one by one , had all been fulfilled m him .

46, 47. "Thus it is written." As seen above, thi s was written throug hout the Old Te stam ent - in the la w, the proph ets, and the psal m s. Unless Jesu s had th us suffer ed, shed his blood, and 1·isen again, repentance and remis sion of sin s could not ha ve been preac hed in his name .

The Great Commission Th e gospel of sa lvati on to all the world-"the gr eat commission"

- is based · on th ese fact s. Without th ese facts, all the promise s and 95

LESSON XII ELAM'S NOTES MARCH 22, 192.'i

propheci es of God a r e fa ilure s and fase hoods. "T ha t Chri st di ed for our sins according to the scr iptu res," was buried, and rose again t he third day "according to the scri p tur es" an d "fo r our justification" ( 1 Cor . 15 : 3, 4; Rom. 4: 25) are the great facts of the gospel ir, which a ll others cent er and without which th ere is no Savio ur and no salvation .

Jes us repeats here wh at he had said to the apostles in Galilee in the commi ss ion recorded by Matthew (28 : 16-20) : (1) Repentance, (2) r emis sion of sins, (3) preached in hi s nam e, (4) among a ll na ­tions, (5) "begi nnin g from Jerusalem," (6) when endu ed with power from on high. Matthew (28 : 19, 20) say s: "Go ye therefore, and make di scipl es of a ll the nati ons, baptizing them into the name of the Fath er and of t he Son and of the Holy Spi rit: t eaching them to observe all things whatsoever I command ed you ." Mark (16 : 15, 16) says : "Go ye into all th e world, a nd preach the gos pel to the whole creation. H e t hat beli eveth and is bapt ized sha ll be save d; but he that disb elievet h shall be cond emn ed ."

"All this wa s lit era lly fulfilled in Act s 2 on the first Pentecost after Je sus ascended: (1) Th e apostl es were "baptized in t he Holy Spirit"-"cl othed with pow er from on high;" (2) they then pi;eached the gosp el-"C hri st, and him cruc ified;" (3) they exhort ed all to be­lieve it (v erse 36) ; ( 4) they preached repentance and remissio n of sins in Jesus' name--"Rep ent ye, and be baptiz ed every one of you in the nam e of J esus Chri st unt o the remi ssion of your sins; and ye shall r eceive the g ift of th e H oly Spirit" (ver se 38).

Who will dare to leav e out any one of the se items or promise "remission of sin s" on less condition s ?

"Beginning from J er u a lem." -Beginning what from Jerusalem? To preach "r epe nta nce and rem iss ion of sin s" in the name of Jes u~. Then, how ca n people lear n what t o do for the remission of their sin s, except to beg in at J er usa lem with the apost les and see what they taught th ere and thence throughout the world?

"The law" a lso, was to go fort h from Zion, and "the word of Je. hovah" from J er usal em. (I sa . 2: 2-5.)

The Apostles Are Witnes ses 48. "Ye are wit nesses of these things." Th e apostles were to

bea r t est imony to the world of what they had seen and heard. To be an apostle, one must be an eyewitness. (Act s 1: 21.) Faith in t he r esurr ection of J esus depends upon the testimony of the apo stles and ot hers who saw him af ter he aro se. (1 Cor. 15: 5-9.)

Th e order in which the apostles were to preach is a s follow s: "Bot h in Jeru sa lem, and in a ll Judea and Samaria , and unto the uttermost part of the ea rth ." (Acts 1: 8.)

The Renewed Promise of the Holy Spirit 49. " Th e pr omi se of my Father" was the baptism of the Holy

Spirit. So important was the message of sa lvation that even the apo stl es were not to proclaim it without the Spirit to guide them "into all the truth" and to "br in g all things" to th eir rem embrance . (See J ohn 14: 16-20; 15 : 26, 27; 16: 13-15.)

This was being "clothed with pow er from on high." Witho ut this miraculou s po~r, they could not r epro duce a ll Jesus had said to

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:'I,! ARCH 22, 1926 FIR ST QUARTER LE S::;ON XII

th em ; with it, they did preach all J esus commanded them; and people now are led by th e Holy Spirit only as they obey what the Spirit­guided apostles teach.

We see by t hi s why the apo st les sho uld "tarry . . . in the city" for thi s power.

Jesus ' As cens ion

50, 51. "H e led th em out [fr om J erusal em] until they wer e over against Bethany."

By consu ltin g Act s 1 : 6-10 we see that J esus talk ed with hi s ap ost les not only in J e1·u ·alem, liut a lso on the mount of Olives , and doubtle ·s alo ng th e way. Th e mount of Olives its elf was "a Sabbat h day's journ ey," or about thr ee-quarter s of a mile, from Je ­ru salem (A cts 1: 12); but , as we have seen, Bethany was about two miles away.

Afte r J esus h ad fini shed his instruction and had given hi s part ­ing comm an dm ent, "he lifted up hi s hand s, and ble sse d them," and, "wh ile he bless ed them, he parted from them, and was carried up into heave n." Th ey saw him ri se from th e ea r th, go up in maje sty , as ­cend into th e air, and the cloud r eceive him out of their sight. "Whil e they were looking st ea dfa stl y into heaven as he went, behold, two men stood by th em in white apparel; who also said, Ye men of Gali­leoe, why st and ye looking into heav en? thi s Je sus, who was received up fro m you into heaven, shall so come in like manner as ye beheld him goin g int o heav en." (Act s 1 : 9, 10.)

Doubtless an uns een convoy of a ngels escorted the Hero, Conqueror, and King throu 0 ·h the upli fted gates of heaven to the thron e on high , Ps. 24 : 7-JO is consider ed a prop hecy of J esus' asce nsion. When J esus a. cended, he was glor ified, or ent er ed into his glory . (John 7: 39 ; Luk e 24-: 26.) He "asc end ed far above all the heavens, that he might fill all thing s." (Eph. 4 : 10; H eb. 4 : 14. )

J esus will return "a second time, apart from sin [not a sacrific e for sin], to th em th at wait for him , unt o sa lvatio n ." (H eb. 9: 28.)

The way to wait for J esus is not to stand and gaze, but to cheer­fully and zeal ously do what he has command ed.

Jes us will come "in lik e manner" as he ascen ded- "on the clouds of heaven with power and gr eat g lory " (M att. 24: 30); "with a shout, with th e voice of the archan gel, and with t he trumpet of God" (1 Th ess . 4: 16); " with the ange ls of hi s power in flaming fir e" (2 Thess . 1: 7); and with "t en thou sand s of hi s holy ones" (Jud e 14).

But "concer ning t'he times and the seasons" wh en he will come, no one knows , not even the ange ls and ab out thi s Paul sa id it was un ­necess ary to writ e for th e reaso n no one know s, not even the angels , what to say. ( 1 Th ess . 5: 1-3. ) .

52, 53. Th e apos tl es wor shiped J es us and returned to Jerusalem with great j oy, and "w ent up into the upp er chamber, wh ere they wen ~biding " (Acts 1: 13), and "wer e continually in the temple , ble ss­i~g God." Th ey were a,vaitin g the descent of the Holy Spirit.

Durin g thi s time t he apost les, the faithful women already men­tione d, and other discipl es "continu ed stea dfa st! , in prayer ." (Act~ 1: 14. ) During t hi t ime an apos tl e was select ed to fill Juda s' place. (Acts 1: 15-26 .)

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L F.SSON XII ELA M'S NO'I ES MARCH 22, ] !J25

QUESTIONS Give lh e subj ect. Repeat the Gold en T ext. Give th e time, pla ce , a nd p r so n~. Did you r eacl tlw n <'vo tl ona l

R eading? l id yo u read th .Hum e R eading? \Vhat and wher e w as Emmaus? Locate Bethany and r elate what

occu rr ed th er e. \\That purpo es do lh e d iff er ent

appearan ces o f .Ja.·us afl er hi s re~urr ection ser ve '!

·what thr ee a pp ea r;i n es ar e em­Lr aced in this lesso n' /

\\Th a t was a fitt in g end to Chri s t 's lif e on eart h?

3G How did J esus di sappea r fr om the two discipl es a t Emmaus?

What then did th ey do? On what day a nd a t what tim e

of day was this m eeting? ·where was it h eld? \ •Vhy w er e the door s c lo sed? What did J esu s say to th em? ·what had J esus l eft with hi s dis-

c i pl es ? In w h at w ay on l y can peace be

maintained n ow? ~7- 39 How did J esus en t er the room

with the doo r s c losed ? What effect did this have up on

th e dis cipl es? What did J es us ask in order to

a ll ay th eir f ea r s? Why shou ld th ey n ot doubt? H ow did J esus convinc e th em h e

was not ua spi rit "? Wh a t ap ost l e wa s abse nt ? v\Th en n ex t w as T hom as pr ese nt ? H ow was h e con vi nced?

41-43 What furth er ass u ra n ce did J es us give the d i sc ipl es?

Why did J esus eat? \ V h.a t . as sta t ed h er e, can not in­

herit the kingd om of God? \Vh en, th en, was J es us' body of

" fl esh and bones" ch a ng ed into hi s g lor i fi ed bod y?

44 \Vh en a nd wh er e w as th e m eet­i ng embraced in t h e r em a ind er o f this l esson?

For h ow l ong w as J esus on the eart h after h e arose?

What instru ctio n an d co mm and ­ment during th is time did he giv e hi s apos tl es ?

o r what in thi s v erse did .Jesus

98

rem int.I lh e apos tl es? \Vhat things w re fulfilJ Pcl In

J es us'/ In w hat w r a ll co nsu1111ti::.1 tell '! What thr ee ge n cm I cli vision s of

l h e O ld T esta m ent do es J., sus here m enti on?

4G How did J es us " open" l h c rnind R or th e a po stl es '!

.. Wh a t bea rs t es tim ony t o J es us? 4G, 47 \ \Ther e w as thi s writt en' /

\Vh y was it n ece ssa ry for J es us to suff er, di e, and ri se aga in ·t

\V hat is ba sed on th ese f ac t s? Stat e i n ord er the thin gs J esu s

said must be done. R ep ea t Mat t . 28: 19, 20. Repeat Mark 16: 15, 16. \Vh en was all th i s carri ed out? Stat e in ord er wh a t t h e apostles

pr eac h ed an d told peop l e to do to b e saved?

Sh ou ld one da re chang e thi s? What w as to go out from J en1 -

sa l em? 48 Of what w er e th e apos tl es w i t ­

n esses ? \Vhat was n ecessary to bei ng a n

a po st l e? Upo n wh a t do es faith in Christ

r est? Sta t e th e ord er i n whi ch the a pos ­

t l es w ere to pr each? 4 9 Fo r wh a t pow er w er e th e a110s­

tl es to . w ait? \ V hy was th is n ecessai· y?

50, 51 Whe r e t h en did J es us I ad his apos tl es?

Wher e was Be than y? H ow f ar w as th e Mount of Olives

from J eru sa lem ? What did J es us do for the apo s ­

tl es after h e had fini sh ed h is in str u ction t o th em?

What occu rr ed whil e h e w as do -ing this?

A b ove wh a t w as J esu s ex alt ed? \V ho stood by th e apos tl es? What did th ese m en say? How will J esu s r et urn? When? \Vha.t i s it to wait f or hi s co m ­

ing? 52, 53 What th en did the apo stles

do? How a nd wh er o did they spe nd

th e t im e unt il th e Spirit ca m e?

M RCH 29, 1925 FIRS T QUARTER

LE SSON XIII - MAR CH 29

REVIEW

LE SSON Xlll

THE CLOSING PERIOD OF CHRIST'S MINIS TRY Golden Text- "Jesus Chri st is the same yest erday and today,

yea an d forever." (Heb. 13: 8. ) Devotional R eadin g-Rev . 1: 9-18. Home R eading -

Ma r. 23 . M. hri s t 's I ntercesso ry P ray er . :r .. 1111 17: I -13. 24. T . . Jesu s in Get hsema n e. ll![ar k 14: a2- ,1~. 25 . W. Ch ri st Befo r e Pi late . Matt. 27: 1l- 2v. 26 . T . 'l 'h e Sa vi ou r on t h e Cros ·. Luk e 23 : 33-46 . 27. F. O ur Lo rd' s R es urr ec ti on. John 20: 1- lG . 28. S. Th e Co mmi ss ion a nd A sce n s ion . Luk e 24 : 4a-:i3. 29 . S, 'J'he M ess.a g e of t h e R e ign ing Chri st. R e v. 1 : 9-18 .

Fro m Jul y 6, 1924 to the close of this Qua rte r we have studi ed th e life of Christ. Vve should ha ve pur sued th e e stu dies wit h more zeal and ben efit than ever before.

These studies hav e been divided into three period s : ( 1) " Th e opening period of Christ's mini stry ; (2) "Th e Centra l P er iod" of his mini stry; (3 ) "The Closin g P eriod" of hi s mini stry.

The last per iod included only the la st a nd most eve ntful week of his lif e and the mo st wond erful wee k of t h e wor ld 's hi story .

Let us not e how mu ch of Ch ri st' s tea chin g and work and suff ering and how man y of h is victories are crowded into thi s tra gical week.

With so many "d ivers and strange doctrines" (Heb. 13: 9) concernin g Ghrist and hi s t eac hing , from th e denial of his mi rac u­lous conception to the rej ection of t he truth of hi s re surr ection, afloat , and with Paul's ad monit ion to be no longer "to sse d to a nd fr o, and carri ed about with e very wind of doctrine, by the slei ght of men, in craftine ss aft -er the wi les of err or " (E ph. 4: 14, 15) befo re u s, we f ee l the force of the Golden Tex t: "J esu s Chri st is th e same y-esterday and today, yea and forev er." No wonder Paul says fu rt her: "but speaking truth, ma y grow up in all things into h im , who is t'he head ."

Fro m the fall of Ad a m to t he comin g of "t he new heave n and th e new earth" th e world has n eede d but one Savi our ; it will neve1: need another. J es us of Nazareth, t he son of Mar y, the onlv begotten Son of God, the Christ, i s the one all-suffici ent Saviour. H e is "th e way , and the truth, and th e lif e," a nd no one can reach th e Fath er except through him. (John 14: 6.)

All wh o lived befo re th e cro ss, with all t ha t t he cross mean s looked through the promi ses and prop hecies of God and t he saeri ­~ces and fig ures of t he law to Christ and all on thi s si de the cro s 111 a living obedi ence t o the gos pel look also to him, and all are saved by him, when sa ved at all . (Heb. 9: 15 ; Rom. 3: 25, 26; Gal. 3: 23-29 .)

Since "J es us Chri s t is th e same yeste rday and to day, yea and forever," hi s teachin g on "all things that pertain unto life and godliness" (2 Pet . 1 : 3) is th e same for all time and for a ll peo­ple. Th er e can not be any gospe l except the one he ha s g iven t~r ough hi s life, death , shed blood, a nd resurrection - all for th e sins of the world ( 1 Cor. 15: 1-11), throu g h whi ch h e brought

!J9

LESSON XIII ELAM'S NOTiES MARCH 29, 1!)2!j

life and imm ortality to light (2 Tim . 1: 10), which is the power of God unto sa lvation to a ll who believe it (Rom . 1: 16), and in obedience to whi ch al l mu st live. (Th ess. 1: 8; 1 Pet. 4: 17, 18.) No ma n on earth or ange l from heav en ca n preach any other gospe l ( Gal. 1: 8, 9.) Hen ce, there can be no tw ent ieth century gos pel different from t he first cent ury gospe l ; no twe nti•at h cent ur y chur ch different from t he fir st centmy church; an d no twe ntieth cent ur y Savio ur diff er ent from the fir st cent ur y Sav iour .

QUESTIONS Giv o th e subj ec t. R epeat the Go ld en 'l' ext. H ow l ong in lh c~ lesso ns ha ve w e

be n stu dyin g t he l if of C hri st? ln lo what t hr ee peri ods w er e these

lessons d i vid ed? Describ e th e last w e k of Chri s t's

lif e. ·what now ca uses u s t o f eel mor e

than ev er th e forc e of th e Go ld en T ext?

How is J esus th e Saviour of al l men of a ll ag s of th e wor ld , f rom Adam to th e end of t i m e '?

·what show s th a t th e gospe l of hrist is a l w ay s th e sam e, and that th ere ca nnot be on e gosp el , on e chur ch, on e C h ri ··t fo r one age, and anot h er fo r a n othe r age? L esson J.-Giv c

of this l esson . lriumphal entry? cur?

th C' Go l d en T ex t "\Vhat wa s th e Wh en did it oc •

L esson. //. - R epeat th e old en 'l'ext of th is lcs.·o n . ·what wi ll be do n e at "th e la st judgm ent"?

L esson I1 / .- R epea t the Gold en T ext of thi s l esso n . W hat i s the Lord's Supp er . Wh en was it in st i­t ut ed? Wh en is it obs erv ed today ?

L esson J V.-R cp ea t th e Go l d en T ext of thi s l sson . What co mfor t d id J es us o ff er hi s di sc ipl es in this les ·on? \ •Vh en and wh er e w a s it given?

L esson. V.-R epeat th e Gold en T ex t :>f this l esso n . G ive th e facts of t he parab l e of " th e v in e and t h e branch ­es." What l essons do es it t eac h?

L essor. V / .-R epeat th e Go ld en T ext o f thi:s lc"s on . " ' h e11 wa · t his

p 1·a~·c-r of l hi H lc .sH011 ol'f1..·rccl'! (;iv( • lh C' th r l'C g'C-Jt(•ral divi ~ion ~ or it Slat e th e cliffN ('n l pet iti ons .Jesus mn..cle in this pr a .v<-·r for his d isc ip les .

l,cs so11 Vll .- R •peat th e Go lde n T ext o f lhi s I sso n. R elat e as fully "s nos ·ibl e wlmt to ol, pla ce at the g at e an d on th e in side of Geth ­se ma ne.

L esson VII 1.- H. pea t th e Gol den T ext of this l ess on. What is the r e­lation of Ch r ist ia n s in ever y gov ern-1ncn t on arth :111cl at a ll tim es to c-ivil gov rnn1 ent'! What is m ea nt hv "re nd er lo a ll th e ir dues," or "Owe no 111an an y thing, " sav e lov e '!

&css o11 I X. - R cpea t th e Go ld!'n T ext of this le son. State the thr ee ­fold tria l of .Jesu . b efor the .Tews. J-Iis thr ee fo ld t r ial befor e Pi late . \Vhy ilid Pi lat e a ll o w him to be cru­r-ifi ed?

I, esson X.-R ep0a t th e Go lden T ext o f lhi s lesson . '.I' II of t h e act a nd suff,• r ing o f t h e cruc ifi x ion. T ell o f t h i, d isgr ace' o f i t. Rep eat t hP 11 tt cran c!' s of .Jpsus on the cross. What t ook pla ce in t he h eave ns?

I, csson X / .- R cpca t th e Go ltlt-n 'r c x t of thi s le" son. \Vhat pr c·n u­li o n w as tak en by l he J ews t o pre­V<'nt l h e r emovnl of .Jesu. ' bod y by his d isc ipl es? Giv e th e fiv e app ea r ­a nce s o f J es us on th e day he arose . ,iv e th e oth er app ea r an ces .

I, csso11 X I !. - R epeat th e Go l de n T, ,xt of thi s lesson . How long was .J.-sus on th a ,·th aft e ,- h e aros e r,·0 111 tlH"\ dea d unti l h t' ascended? Whal rli d h e clo during t hi s time ? t,·rom wh a t place did h a sc nll?

100

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AP RIL 5, 1925 SE CON D QUARTER LES SON I

SECOND QUARTER THE SPREAD OF CHRISTIANITY

STUDIES IN TH E ACTS AND THE EPISTL ES ( F ir st quart er of a nine mont h's cour se.)

ACTS OF APOSTLES Luke, as we have lea rn ed, is the aut hor of the book of Luke and

"Ac ts of Apo stle s." Th e titl e, " Th e Acts of th e Apo st les ," or "A cts of t he Apostl es."

wa s not g iven by in spiratio n, but was doubt less added af ter th e book left Luk e's ha nd s. It is not "th e act s of the ap ost '.es" in fu ll , bu t gives enough of t he a cts of some of t he a postl es to serve God's pu r ­pose in giving the book. "A ct s of Apost les" is a more fitting title.

Thi s book is a cont inu at ion of t he book of Luke and begins wh ere tha t book leaves off. Luk e closes wit h th e commi ss ion and th e ascension of. J esus (Lu ke 24: '46-53) , and Act s begi ns wit h the commi ss ion and ascension of Je sus.

It is ba sed on thi s grea t commissio n, a nd grew out of it. E very convert made by the apo st les and th eir cowor kers , every chu rc h plant ed an d set in order by the m, and ever y epist le wr itte n to chur ches and individua l Chri st ians, spra ng fro m the commi ssion , as th e oak fro m t he acor n or fr uit fro m seed. Acts of Ap ostl es shows how the apost les , guided by t he Sp iri t of God, carr ied out thi s com­mission . This is the purI,>ose of the book.

Ignoran ce of thi s book and its purpo se ha s ca used mu ch conf usion on t he a ll-import ant subj ect of t ellin g sinn ers what to do t o be saved . It gives accoun t s of t housan ds of cases of conver sion which took pla ce under the t each ing of the apo stl es and their cola borer s. Fr om the se examples of t he conver sion of all classe s and condit ions of peop le we see most clea rl y how the apost les un der stood t he gr ea t commi ss ion and what they told peop le to do t o be saved.

Th is has been ca lled "the book of conver sions." Aga in , God pro mised t he Holy Spir it when J esus should be

taken up . Th e Sp iri t was t o bear witn ess , or t estif y of J esus (J ohn 15 : 26, 27 ) ; he wa s to teac h t he apost les a nd bring to t heir r emem­bra nce a ll thin gs Je sus had sa id to t hem (J ohn 14 : 26) , to guide th em "into a ll th e tr uth ," to show th em thi ngs to come (J ohn 16 : 13, 14) , a nd to comfor t t hem (J ohn 14 : 26; 15 : 26 : 16 : 7) ; he was to "convict the wor ld in respect of sin , and of ri ght eousnes s, and of jud gment ." (J ohn 16 : 8-11.) Act s of Ap ostl es show s how the Spirit did all t h is. It demonstrat es the wor k of t he Spi r it in convi ctin g and converting sin ners, an d g ives th e agencies a nd in str um enta litie s u. ed by th e Sp ir it in accompli shin g thi s wor k . P ete r says th e ap ost les "P r eached th e gospel" "by t he H oly Sp ir it sent fort h fro m heaven," (1 P et . 1 : 12) , a nd this book how s how the Spir it did t his pr eachin g th ro ugh t he apo stle s ; hence it ha s been ca lled "t he gospel of t he H oly Spiri t ."

I s ii not stran ge t hat people wi ll t um away fr om t hi s book of t he Sp iri t and seek the g uidance of the Sp irit in t heir own fleshly

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emotions, impul ses, and experience s ? "He that tr usteth in hi s own hea rt is a fool; but whoso walket h wi sely, he shall be delivered." (Prov. 28: 26.)

This book also gives a brief account of the origin and progress of the chur ch at Jes usa lem un til , it s di sper s ion on acco un t of th e persecution against Stephen (Acts 8 : 1-4 ); th e r eception of the Gentiles; P au l' s mi ss ionary to ur s and differ ent chu rc hes planted by him; how chu rc hes were put t o wor k and " set in order;" and how they "contin ued steadfastly in the ap ostle s' teaching and fe l­lowship, in the break ing of br ead and th e pra yer s." (Acts 2: 42.)

We should read this book several tim es thr ough during the n ext nine month s.

LESSON I-A PRIL 5

THE BLESSING OF PENTECOST R ead: Entire chapter. L esson Tex t: Act s 2 : 36-47 .

ACTS 2. 36 Let all the house of Israel therefore know assured­ly, that God hath made him both Lord and Christ , this Jesus whom ye crucified.

37 Now when they heard this, they were pricked in their heart, and said unto Peter and the rest of the apostles , Brethren, what shall we do?

38 And Peter said unto them, Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit .

39 For to you is the promise, and to your children, and to all that are afar off , even as many as the Lord our God shall call unto him.

40 And with many other words he testified, and exhorted them, saying, Save yourselves from this crook e d generation.

41 They then that received his word were baptized: and there were added unto them in that da y about three thousand souls.

42 And they continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread and the prayers.

43 And fear came upon every soul: and many wonders and signs were done through the apostles.

44 And all that believed were together, and had all things com­mon;

45 and they sold their possessions and g oods , and parted them to all , according as any man had need.

46 And day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart,

47 praising God, and having f avor with all the people. And the Lord added to them day by day those that were saved.

Golden Tex t--"Rep ent ye, and be baptiz ed every one of you in the n ame of J esus Chri st unt o the r emi ss ion of your s ins; and ye shall receive the gift of the Ho ly Spirit ." (A ct s 2 : 3 .)

Tirne-A .D. 30 Note what is said in Lesso n I of fir st Qua r ter in regard to time.

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Plac e-J er usal em. Persons-The apo stles and th eir audi ences . Devoti oncil R eadin g- Joel 2: 28 32.

LESSON I

R ef erence Mat eria l- Matt 28: 18-20; Mark 16: 15, 16; Luke 24: 44-49 ; John 20: 22, 23 ; Acts 2.

Home R eading-Ma r . 30. M . 'l'hc M aste r's I nstructi on s . A c ls l: 1-11 .

3 1. T . Wait ing fo r lhe H o ly Spirit. Acts 1: 12- 14 . Apr . 1. vV. T he Com i ng o f lh e H oly Sp ir it. A t s 2 : 1- 13.

2. T . ' l' h e B less in g of P e n t e os t. A c t s 2 : 36- 47. 3. F Th e H o ly S p iri t om ing to J es u s . Ma tt. ~ : l:i -17. 4. s.' Th e G lu r y o f th Chur c h. Mi ca h 4 : 1-o. 5. S . Th e P r o ph e t ic Prom ise. Jo e l 2: 2 -32.

HELPS AND HINTS FOR TEACHERS St udy all of Ac ts 2. T.he t eac her should br iefly state to the class

what "Pent ecost" was (L ev . 23); why call.ed "Pentecost;" what el se it was ca lled (Du et . 16: 10-1 6; E x. 23: 16); wh a t characterized the people on that occasion. (Deut. 16: 9-12.) From the references we learn it always came on th e fir st da y of the w~ek. This day has been call ed "the birthday of th e chur ch. " (S ee I sa. 2: 1-4; Mic. 4 : 1, 2; Luk e 24: 47-49; Acts 1: 8.)

On the pr omi se of th e Holy Spiri t, see Jo el 2: 28-32; John 14: 16, 17, 25, 26 ; 15 : 26, 27; 16 : 7-1 5 ; Acts 1: 4, 5, 8.

Only th e apo s tles were "bapt ized in th e Holy Spirit. " (Acts 1: 2, 5, 8, 26.) Acts 2: 1 says "they [th e apostles of Act s 1 : 26] were all together," etc . (S ee al so verse 14.)

Th e ap ostles wer e eith er in that "up per room" (Act s 1: 13, 14) or in some part of the temple, probab ly th e latt er, since Luke (24: 53) says th ey "were cont inu a lly in the templ e, bless ing God."

They were aw a itin g t he comin g of th e Holy Spirit. The Spirit came. (vs. 1-4. ) "S uddenly" mea ns in an un expecte d way. Th e soun d was "as of the r ushing of a mighty wind, and [t he

sound] filled all th e house wher e they were sitting ." This sound no doubt was to attract attention. After hear ing

thi s ound th e mul ti tu de came toget her . Th e multitude, therefore, were not baptiz ed in the Holy 8 pirit.

The ton gues were not fir e, but were "like as of fire." They did not hav e th e consum ing propert ies of fir e.

As the sound was heard a nd th e flamelike tongues appeared, the apo stl es were al so "filled with the Holy Spirit." Others before thi s had received th e Spir it and had spok en by it (2 Sam. 23: 2; 2 Pet. 1: 21), and th e apo stl es by it had worked miracles; but that was not called th e "bapti sm of the Spirit." Such was the power of th e Sp irit on thi s occas ion t ha t it wa s called a "baptism."

"Th e sound" filled th e house, "the tongues" sa t up on the apostles, and the Spirit filled th em. It was not a slight manif estation, like sprink ling, but such an ou tpouring and overwhelming of the Spirit that the apo stles were sa id to be bapt ized in it. Th e Spirit took possess ion of th eir mental and spiritu al faculties, contro lled and dir ected their speech.

The Spirit spoke through th em, or th ey spoke "as the Spirit gave th em utt eranc e." Th ey were the mouthpieces of God, who poke by th e Spirit through th em. Wh at they said, God said.

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The ton gues part ed and distr ibuted them selves among th e apos tl es . "And it sat upon each of them"-one tongue to one apostle .

The se tongues indica ted how the Spirit would do his work-that he would speak, and that he would spe ak through the apos tles, and that he would speak a la ngu age whi ch a ll who spoke that lan­guage could und erstand.

" Oth er tongu es" means other langu ages than their own, but in­telligent lan guage s.

Je sus promi sed that the Spirit would pea k a nd would speak the words of God. (John 16: 13, 14.)

To und erstand that the Spirit speaks to us now through t he inspired apo stl es and other in spir ed wr iter s of: the Bibl e will help u s much to under stand how th e Spirit enlightens, convicts, convert s and leads sinner s to sa lvat ion and does all his other work. ( See 2 Sam. 23 : 2; 2 P et. 1 : 21; 1 Tim. 4: 7; H eb. 3: 7-11; P s. 95: 7-11; Rev. 2: 7-to the seven church es of Asia.)

Je sus promised that the Spirit would do cer t a in things; viz: 1. He would teach the apostles and bring all things to their

remembrance, whatsoever he had said un to them. (John 14: 26.) 2. He would guide them " int o all the t ruth " and declare unto

them th e will of God. (J ohn 16: 12-14. ) 3. He would comfort them. Thi s is the Comforter, who would

abide with the apostles and the I srae l of God forever . (John 14: 16-18. ) H e is ca lled "the Spirit of truth: whom the world can not re­ceive ; for it behold et h him not, neit her kn owet h him: ye know him; for he abideth with you, and shall be in you." (John 14 : 17.)

4. He woul d bear witness of the truth. (John 15: 26.) 5. He would do for the wor ld t he following: He would "convict

the world in respect of sin, and of r ighteou sness, and of judgm ent; of sin, beca use they belj eved not on me: of rig ht eous ness, because I go to the Fath er, and ye behold me no more; of judgment, because the prince of this world ha t h been judged." (John 16: 8-11.)

6. Let particular notice be given to Jesus' declaration concern­ing the world' s not receiving the Sp ir it: "The sp irit of truth; wh om the world cannot receive; for it beholdet h him not neit her knoweth him." "The wor ld ," of which the devil is prince, ca nn ot receive t he Spirit of God; it is filled wit h an d ruled by another spir it .

Ther e are today two sp ir it s : (1) th e, Spi r it of God; (2) t he spirit of the world. Th ere ar e two in st itut ions : (1) th e chur ch or the Kin gdom of God, of which Jesu s is hea d and King; (2) the world, of which Satan is prince or rul er . God' s Spir it fill$ the church, hi s Kingdom; but not the world. God does not put his Spirit into the world; the church cannot have th e spirit of the world. Th e world does not recognize and does not know t he Holy Spirit.

7. The Spirit would not come in thi s power until Jesus went away; then J esus would send h im. (John 16: 7.)

8. P ent ecost was the right time; J esus had gone away. The r ight per sons-th e apostles, not the world-were present. They were in the right plac e-J eru sa lem. (Luk e 24: 49.)

9. For the above r easo n the apostles were baptiz ed with the Holy Spirit . Thi s pow er qualified them for their future work .

10. Th en ther e is another reason: Wh en Moses had set up the ta berna cle and had pla ced everyt hin g in it accord ing to "the pattern"

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(Heb. 8: 5) which God had given , God fill.ed it wit h h is glory (Ex. 40: 33-35.) So he filled the t emp le and accepted it when Solomon ha d finished it according to th e divin e plan. (2 Chron. 7: 1-3.) Whe n J esus had pr epared "living ston es" for his spirit ua l temp le an d had finish ed his work, God sent hi s Sp ir it at the right time and place and accepted it and filled it wit h hi s presence and glory . ( Ep h. 2: 19-22 .)

Th e Spirit did for t he apos tl es and the world all that was pro mised.

EXPLANATORY NOTES Peter's Sermon

36. Peter took th e lead on thi s occas ion beca use J esus had prom­ised to him the keys of the Kingd om of hea ven (Matt. 16: 18, 19), and, therefore, the privilege, or office, of opening the Kingdom to men .

Eve rything was now ready for this work . Peter's sermon on thi s occa sion would neces arily be f ull and

complete . It was the fir st one preac hed under the great commis ­sion, the fir st one after th e asce nsion and coro nation of Jes us, and the fir st one after the desce nt of th e Hol y Sp ir it .

It states clear ly and fu lly who Je sus is, al so as clearly and fully the ter ms of sa lvation as an noun ced bv Jesus in the commission .

Thus through the apo stl es th e Sp.irit bore witness of the life , mirac les, suffering s, death , resurr ection , a scension-a nd, th erefore , of the Mess iah ship ~of J es us. He point ed out differ ent prophecies of which J esus was th e fulfillm ent . (And if space wou ld perm it, we could analyze Pe ter's ser mon and note with ~-reat int eres t the cour se he pursued to prov e th a t J esus is th e Christ and was then on th e thro ne of David and had shed fort h th e Holy Spir it upon the apostles .) He then said: "L et a ll the house of I srae l therefore know a s­sur edly , that God hat h mad e him both Lord and Chri st. thi s Je sus whom ye cr ucified. Thi s is a command to believe in Christ .

Thu s in int elli ge nt lang ua ge the Spirit bor e witne ss of J esus: thus he convinc ed and conv ert ed sinner s ; t hu s he influenced and pers uaded them; th us he led them.

Faith Manifes te d-The Greatest Question As ked 37. "Now wh en th ey hear d this"-the truth presented to them by

the Holy Spiri ~ speak ing thro ugh the apo stles. More than once they were reque sted to listen to what the Spirit had to say. (V erse s 14, 22, 33.) H ear ing the tr uth spoken by the Holy Spir it convinced and convi cted th em of sin . "T hey were pri cked in their hea rt" by what the Spirit sa id-th e fa cts prese nted. Th ey trembled in their guilt, "an d sa id unt o Pet er and the rest of t he apostles, Br ethren . what sha ll we do"?- that is , to escape from the consequences of their crime in th e mu rder of J es us .

This ques tion shows th a t th ey believ ed what Peter pr eac hed , and . there fore, in J esus of Nazaret h as th e Christ of God and Saviour of men. Thi s shows, too, as Paul state s, that faith comes by hear ing th e word of God. (R om. 10: 14-17.)

"This is the fir st time und er the re ign of Christ that t h is momen­tous quest ion wa s propound ed , and the first time , of course, that it

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received an answer . What eve r may have been the proper an swer under any previous di spensat ion 01· on any previo us day of th e world's history, the answer given by Pete r on this day of Pent ecos t , the day in which th e reign of Chr ist on eart h began, is the tru e a nd infallibl e answ er for all suc.h inqu ir ies in all sub seq uent time." (Mc­Garvey .)

Here on this da y and at Jeru salem rep entance a nd r emi ssio n of sins were first preached in the na me of J esus. (L uk e 24 : 45-48.) Note "in the nam e of Jesu s." Never before were people command ed to do thi s "in th e na me of J es us." Th e discip les before this had never pray ed in J es us' na me.

The Greate st Qu es tion Answ ered 38. Th e a nswe r of the Holy Spiri t thro ugh P eter to this all­

important questi on is simple, plain, and unm ist aka ble : "Repent ye, and be bapti zed every one of you in the name of J es us Chri st unto the remission of your si ns ; and ye shall rece ive the g ift of th e Holy Spirit." Convinced that J esus was the Son of God, t he Chr ist, and Savio ur of men, and convi cted of th eir sin s again st him, they could r epent of such sins. Th eir faith in J e us led to thi s repenta nce.

Tho se who repented did not cea se to believe in Je sus or to tru st God, but their faith was str engthen ed by their repentance and baptism, for faith is made perfect by obedience .

Rep en tan ce Repentan ce is turning away in god,y sorro w fro m a ll sin (2 Cor .

7: 10)- sin s of th ought , word, a nd deed; secret si ns and known sins. He wh o r epe nt s is ashamed of and sorry for all sin s a lik e because they are wrong ,, and turns fro m all a like . It does not require a long time to repent; th ese people soon r epente d.

The following is a hort Bible readi ng on repentance: In centiv es and indu cement s t o repe nta nce (Matt . 11: 20-24 ; 12: 41; Luke 13: 1-5; Rom. 2: 4) ; god ly sorrow precedes and works repentance (2 Cor. 7: 10); rep entan ce is turnin g away fro m all sin with a changed purpose and . with the determin atio n to serve God (Isa. 55: 7; Jonah 3: 10); a penitent has a humbl e a nd con trite hear t (Ps. 34: 18); he is r ea dy to confess hi s sins ( Mark 1: 5; Luke 15: 21) ; he feels and acknowledges hi s unw orthiness ( Luke 15: 18-21) ; he desires to right all wro ngs , so far as is in hi s pow er, and shows by h is fruit s that he ha s repented (Jonah 3 : 8; Ezek. 33: 14-16 ; Matt. 3: 7-9 ; Acts 26: 20); God commands a ll to repent. (Act s 17: 30, 31. ) ,

"And he ba ptiz ed every one of you"-t hat is, all who believed and rep ented . Tho se who had not believed and r epe nt ed would not and could not be bapti zed in obedience to God.

Ba pt ism

"Be baptized" means to be dipp ed, buried, imm er sed, over­w.helmed. All Gr eek-Engl ish lex icon. so defin it. Th ere is no ot her word in th e Bibl e so well defined and who se meani ng ha been so sought as thi s one. All r eligious people agree that one wh o ha s been immersed in faith and penit ence in obedienc e to God ha s beert baptized.

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The fact s and cir cumstan ces in the Bible connected with obedience to this command show that it means imm ersio n. Much water is necessary in ord er to baptiz e (John 3 : 23); those who were baptized "went out" and "came" to t he water (Matt 3 : 5; John 3: 23); they went do,.vn into the water. (Acts 8 : 38.) Going to the water and going down into it wer e neces sary to bapti sm, but were not baptism. Baptism was performed in the water (Matt . 3: 6; Mark 1: 5-9; Acts 8: 38 ) ; hen ce Saul of Tar sus must "arise" in order to be baptized (Acts 22: 16), and the jailer and his hou se.hold left the hou se to be baptized, and when they had been baptized, they went back up into the hou se. (Act s 16 : 34 .) Baptism is a burial (Rom. 6: 4; Col. 2: 12); so when th e peopl e were baptized "in the river Jordan ," they were buried. Thu s John buri ed Jesus and Philip buried the eunuch . In baptism th e body is wa shed; hence it is a washing . (H eb. 10: 2; Tit. 3: 5; 1 P et. 3: 21.) It is a birth (John 3 : 5); hence after people are baptized they necessarily come "up out of the wat er" (Mark 1: 10; Acts 8 : 39), and go away from the water. (Matt. 3: 16; Acts 8 : 39.)

In our effort s to obey God we should always do that about which there can be no que stion or doubt.

"In the nam e of J esus Chri st" means , while in fa ith, turning fro m th eir sin s, th ey were baptiz ed "unto the r emission" of sins, they must look to J esus and rely upon h is name for pardon and salvation.

"For Remission of Sins," Means What?

"Remi ssio n" of sins means relea se from sins; the pardon, or forg iven ess , of sin s.

"For th e remis sion of sins," as given in the Common Version, means unto , or into, th e pardon, or forgiveness, of sins, or in order that sin s may be forgiven. Hackett (Baptist), in his "Commen­ta ry on Act s," says: "In order to the remission of sins ." Again he says : "In order to the forgiveness of sins" (Matt. 26: 28; Luke 3: 3 ) we connect naturally with both the preceding verbs. This clause states the mot ive, or object, whi ch should induce them t o repent an d be baptized." Broadu s (Baptist), at Matt. 26 : 28, say ·s of the same express ion: "'For [or unt o] the remission of sins,' in order that sins may be remitted." Hovey (Baptist) says: ''H ere repentance an d baptism are repre sented as leading to the forgivene ss of sins ." Harkness (Bapti st) says it may be r ender ed "in order to, or for the purpose of r eceiving." Harm!m (M et hodist) says: "For [that ye may obtai n] th e remis sion of your sins." Meyer (German Lutheran) says : "'Eis' [for] den ot es the obj ect of th e baptism, which is the remission of th e guilt contracted in the state befor e 'm etanoia' [repe ntan ce]." McC!into ck (Methodist) says : "To be ba ptized for the r emission of sins means to be baptized with a view to receiving this." Schaff (Presbyterian) says: "He called upon his hearers to repent and be baptiz ed in the name of Jesu s, ... that even they

might receive th e forgiveness of th eir sins and the gift of the Holy Ghost ." Thay er ( Congregationalist) says: "To obtain the forg iveness of sins."

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What is "The Gift of the Holy Spirit"? "Ye shall rec eive the gift of the Holy Spirit" means to receive

the Holy Spirit a s a gift. In that age there were various mira culou s manifestations of t he Spirit (see 1 Cor . 12) , but all then did not work miracl es. Since t hen all w.ho obey God (A ct s 5 : 32) r eceive the Spirit, bu t not in mir ac ulou s pow er or measur es .

39. "For" show s that they would r eceive the Spirit becau ·e Jesus had promised another Comforter. " To you . . . and to your chil­dren," mea ns th e J ews and their desce ndants. "All that are afar off" means th e Genti les. God ca ll s through the gospel (2 Th ess . 2: 14), and all who obey th e gos pel are the ca lled of God.

The Holy Spirit wa s to bring all that J esus had sa id to the re­membrance of th e apostl es and to guide them "into all th e truth," and thu s through inspired men he gu ided all who heeded t he gos pel ca ll into all truth ' and all blessin gs which are in Chd st.

How Can People Save Themselves? 40. P eter continued "with many other words" to testify and ex­

hort. To t estify was to bear witness to J esus and to prove that he was "both Lord and Christ." To exhort was to persuade people to accept him a s such .

"Save yourselves." The H oly Spirit and t he apostles und erstoo d then that people could save t hemselves. H e wh o speaks against people doing anythin g to be saved speaks against the Bib le.

People cannot do anything that will merit, proc ur e, or provide salvation . They cann ot forg ive their own sins. God does this through Jes us. Pa ul explains exactly how people save themselves. "So then, my beloved, even as ye have always obeyed, not as in my pr esence only, but now mu ch mor e in my abse nce, work out yo ur own sa lvat ion [by contin u ing to obey God] with fear and tr emblin g; for it is God who worketh in you both to will and to work, for hi s good pleasure ." ( Phi l. 2 : 12, 13.)

So the people addressed by Peter could save themselves by doing what God commanded . In thi s sense alon e ca n peop le save them­selves· but thi s they can do, and must do, if they would be save d. Jesus 'is the auth or of ete rn a l salvat ion to all tho . e who obey him. (Heb. 5: 7-10.)

"Croo ked ge neration " mea n s wicked generation.

The Answer Gladly Rece ived 41. All who gladl y rec eived th e word of God, or t erm s of pardon,

were baptized; those who did not glad ly receive God's word were not baptized . So to -day those who believe in J ~su s! tru ~t God, a!Jd gladly receive th e word of God, as glad ly obey him rn berng ba pt ized ; and those who do not g ladl y receive his word are not bapt ized.

"And there were added unto them. in t hat day abo ut thr ee thou­. an d souls," or persons. Th ey wer e added that day. Since there was then one church - th e chur ch of God or of Chr ist---t hey were added to that church. Th ey were added by virt ue of their obedience to God and in becomin g hi s chi ld r en. Th er e is given no form or cer emony of adding th e save d to th e chu rc h. Being saved , or becoming God's childr en , const ituted them a part of the chur ch or nu mber ed t hem among th e "called out" on es .

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A1• 1t11. !i, 1025 · s 1,;COt D QU A Wl'E R LE SSON I

T his ·how that Lhe L or d adds peo ple to hi s chur ch; that only the par doned, or save d, ar e a dded; a nd th a t h e adds them as fast as he sa ves th em . Th at wh ich sa ves peo pl e add s t hem to the church .

W ere There Any Places for Baptiz in g?

H is th e s hee rest ig nora nce now whi ch ca uses one to argu e that the re wer e no conv enient pl aces a bout J eru sal em for immersing so many peo pl e, or th a t so ma ny coul d n ot hav e been imm ersed in so short a whil e. The re were num ero us la r ge pools ab out J eru salem quite suit a ble fo r t hi s pm ·p ose .

The Church At Work 42. Th ese n ew di sc ipl es continu ed "steadfastly" in the things

na med in this ver se . They contin ued to learn from the apostles the wi ll of God, and continu ed lik ewis e to pr a ct ice it.

The "fellow ship" wa s mutual joy, sympathy, and helpfulness in one a noth er 's successes and triumph s, suff ering s and want s , afflictions and sorrow s. (Rom . 12: 15 ; 1 Cor. 12 : 26.) This embraces the contr ibution of mon ey and mean s to r elieve th e distre ss ed and to help the n eedy . 1

Th e " bre aking of brea d" r ef er s t o th e Lord's Supper . (Matt. 26 : 26-30; Act s 20 : 7; 1 Cor . 10: 16.)

"And the pray er s" r ef ers t o pray ers in their meetings . This vers e doe s n ot stat e th e r eg ular day or time of meeting for this purpose , but oth er pas sages do. (Act s 20: 7; 1 Cor . 16: 1, 2; Heb. 10: 25. ) Thu s all Ch r ist ian s mu st continue in the wor ship of God.

Fro m thi s ch a pte r we learn how th e Spirit influen ced sinners and guide d th em into the r emi ss ion of sin s and into the church of Chri st . So t hrou gh th e insp ire d ap ostl es in th e sam e way th e Spirit guides s inner s to -day . And we learn, t oo, how the Spirit guid es all Christians in t he worship of God and th e w ork of the church.

43 . All th ese wond erful thin gs , with th e additional miracles wro ught by th e a postl es , fille d th e people with awe and th e f ear of God.

44, 45. Th er e were thr ee thou sand believers add ed on the one clay m ention ed abov e, and thi s numb er wa s in cr ea sed daily. These many thou sa nd s of believe r s, or Chri stian s, were to geth er. The most of t hem were fr om di stant countri es and had no means of subsis ­tence. Tho se who had goo ds and p ossess ion s sold th em, a nd di stribu ­tion of th e procee ds was mad e "acco rdin g as a ny ma n had need." Only t he needy r ecei ved an yth ing. Thi s was a common fund out of whi ch t o suppl y t he n eedy. Thi s was n ot a communi sti c, leveling-up and levelin g- down a ffa ir or jo int . t ock comp a ny, with th e apostl es as ge neral m ana ge r s.

This was a manif es ta ti on of gr ea t lib erality. Lib erality to -day in lhe chur ch should be equal t o th e nec essit y , even if that r equir es th e sa le of prop erty.

46. Thi s is "th e unity of the Spirit in th e bond of p eace." (Ep h. 4: 3.) Th ese thou sand s of believ er s , with "singlenes s of heart" a nd "with one accor d," cont inu ed " st eadfa stly" in the servic e of Goel, wor shiping and teaching da ily in th e t empl e and eatin g

109

LESSO I ELAM'S NOTES APR lL 5, 1025

the ir mea ls aL hom e with gladness. Christ's prayer that his dis­cip les may all be one was answered here . All churc hes to-day sho uld be of "one accord," of "on e mind and sou l," · and act with " singleness of heart."

47. From such heart · and live s cont inu a l praises to God go up . Such unity and peace an d liberality will always gain "favor wit h all t he peopl e." It is a great p it y and even shame, t ha t congregat ion s in n um ero us places do not have thi s favor to-day but are rat her in d isfavo r. '

"And the Lord add ed to th em day by da y t hose that were .-aved," and the margin says "or were bein g save d." Thi s shows t hat the Lord add s people to his church; that only the pardoned, or saved, are added; and that .he adds t hem as fast as he saves them . That which saves people add s them to the church. They were not "converted," or save d, and the n "added" at some indefinite time, neither did t hey "jo in the church of their choice" when the meeti ng was over .

QUESTIONS \ •\Th wrot e "Acts o f Apostl es" ? \\Th at is m ea nt by th e titl e ? On wh a t is th is b ook ba se d ? :-;Lale a ll th a t gr e w out of Lhe

con1111ission. For what purp ose was "Acts of

Apo s tl es" writt en ? Wh e r e should p eo pl e go to lea rn

how th e H oly Spirit t eac h es, convi c ts, an d guid es s inn ers?

\Vh at h as this b oo !, b ee n caJlcd? Of wh at does it give a bri ef hi ·-

tory? G iv e th e s ubj ec t of th e lesso n. R epea t th e Gold e n T ext. Give th e tim e . place, ,and p er so n s. D id yo u r ad th e Devoti on a l

R ead in g? Did you r ea d Lhe H om e R ea ding ? \.Yhai does "P en tecos t" me an? Vilnat was th e f eas t of P ent ecos t ? What wa s it s ob j ect? ·wh at else was it ca ll e d? On wh at day did it come? Of what w.as th e P e nt ec ost of thi s

lesso n t he b eginning, "the birthd ay, " e tc . ?

\Vh a t h a d .Tesus promi se d a s a omf orter?

Show that on ly Lhe apost le_s _wer baptized in t h e H oly Sp!Tlt .

1 n wh at place is i t pro babl e th e apos tl es w er e?

Jco r wh a t w er e th ey wa itin g? \ \Tl1at ca m e sudcl nly? ·wh at fill ed th e h ous e ? \\Th y thi s souncl? :-;how th at th e multitud e w e 1:e. nol

ba ptiz ed in th e Hol y "pm t . \.Vhat appea r ed u pon th e a pos tl es? \V er e th e ton gu es fir e? \¥h at is m ea nt by the tongu es

pa rting as u nde r? \¥lrnt did Urns t on g ues indi cate? \Vh a t was t h e baptis m of th e Hol y

Spirit? 110

W'h a t was it not? Give exampl es of others before

this p ea king by the Holy Spiri t . Wh y, then, ca ll thi s th e baptis m

of th e Spirit? \Yh a t is m ea nt by "oth er

tongues"? Wh a t did Jesus say the Spir it

would speak? vVha t will h elp to und er s tand how

th e Spirit does his work? S tate s eparate ly and clea r ly wha t

J esus says th e Spirit would do f or his dis cipl es .

What w ould the Spirit be for t h e truth?

Sta te se parate ly and clea rl y what t h e Spirit w ould do for the wor ld.

vVhy ca nn ot th e w orld r ecc iv t11e Spiri t?

\\7110 is th e prin ce of this w orld? H ow many ruling spirits do we

co m e in conta c t w ith ? , ,V11at two antago ni s ti c in s tit u­

t ion s a r e th es ? Tn which is God's Spirit? Wh e n would th e Spirit come in

thi s p ower of a bap tism? Show that a II thing s w e re ready. Giv e anoth er r easo n for th e bap ­

tism of th e H oly Spirit. ~r, Wnat a po s tl e t oo k t he lead on

this occ as ion, a nd why? ,vh y would Pe t e r 's se rmons be

full a nd comp le t e? Wh a t do es thi s s rm on s tatP

clea rl y and in full ? T o wh at did th e Holy Spirit bea r

witness? How did th e Sp irit b ea r thi s wit­

n ess ; th a t is, t estimony? From studying the who le c hap ter,

ans w er th e followin g: , v ho h eru·d thi s se rmon? \V er e th y .J~ws or Genti les , or

•

AP RLL 5, 1925 SECOND QUARTER LES SON r both?

Ho w m any dial e l s w er e r cpr c ­se n ted?

Ho w cou ld so m a ny h ea r a t th e sa n1e tim e?

·\ Vh a t w er e a ll exh ort ed to know ? \Vl),S this a command to b eli ev e

i n Christ? H ow did thi s f a i t h co m e or wa s

produc ed ? 37 \ V hat effe ct did this se rm on have

up on th e p eo pl e? How did t h e Ho ly Sp iri t innu ­

ence and convict ·in ner s? How do es he do so now'/ .By wh a t w er e th ey pi er ced in

t heir h a rt s? What so lemn a nd mo st imp ortant

qu est ion did t h ey ask? ·what does this qu estion show? What w as firs t pr eac hed on thi s

day? 3 R ep ea t th e a n sw er give n to thi s

qu es tion . Why w er e th ey n o t t old to b e­

li eve Jn J es us in this v er se ? ·\V hy co uld th ey n ow r epe nt of

t h eir sins aga inst J esu s? \Vhat is r epentance? \Vh a t kind of so rrow w orks r e ­

pent ance ? \ Vhat i s th e co ndition of a pen i-

t en t h ea rt ? \Vh at d oes it co nf ess? W ha t does it r ea lly d es ir e t o do? Ho w i s r epe n tance m a nif est ed ? Who w er e co mm and ed to be bap-

ti ze d? \V hat do es "b aptiz e" m ea n? Sta te th e f .a.cts an d c ir cum­

s tan ces i n th e B ib l e w hi ch prov es thi s to b e i ts meaning .

\Vhat sho uld w e a lw ays do in ou r efforts to ob ey God ?

\ V ha t does ''in th e nam e of J esus Chr ist " m ean ?

W h a t i s t h e m ea ning of "re mi s ­s ion" of s in s ?

\Vha t does "for th e ,·emi ss i on of si ns " m ea n?

" Tha t g ift w as pr Qmi sc d to a ll \\"ho t hus obeye d ?

\\ 'ho r ce iv es the Spi r it nov.r? no ;.111.\' have a n1ir ac ulou s mea .·­

u ,·c u f th e Sp iri t now '/

3 V What co nn ec ti on does " for " show?

'.ro whom wa s this pr om;ise mad e ~ \ ·Vho a r e th e ca ll ed of God?

10 \V ha t did Peter do in thi s ver se? '.Vh at i s i t to t es t i fy? \ •\That i s i t to ex hort ? In wh at w ay ca n peopl e n o l sav e

th ems el ves? How, th en , ca n th ey save th em­

se lves? 4 l ~ ' h o we r e baptized?

vVho w er e n ot? J{o ,v 1nany w er e add ed rn1 t Ii.al

day? 'l'o wh at w er e they add e,l ? Ho w w er e th ey add ed '? • Co u ld so m any be imm er 8ed in

J eru salem a nd in so sho rt ;,. tim e ?

42 What did they con t inu e to d u? What i s the " f ell owsh ip"? W ha t i s the "br ea kin g of b r ea d "? \ Vha t "pr aye r s" a r e m eant? Wh a t sh ould a ll Chr i st ia ns con-

tinu e to do? On wh at day did th ey m eet to

br ea l< b r ea d. et c. ? How d id the Spir it of God t each

anq gu i d e th e p eop l e in to r e ­m iss i on of sins and into t h e chur ch a nd th e Chr isti an lif e?

43 What fill ed th e p eopl e with w on ­der and aw e ?

4 4, 45 H ow did this chur ch show il s li be r a li ty?

W ho r ece iv ed h elp, a nd who did not?

·w hat l ib er a lit y hou ld th e chur ch mani fes t n ow?

4C ·wh at her e shows "th e un it y of th !) Spirit in th e bo nd o f peace "?

Show th e d i ffe r en ce bet w ee n th is chur ch in J eru sa lem, a nd so m , whi c h ca ll th em sel v es Chur ch es of Ch ri st n ow.

4 7 W hy d id t h is church h ave fav or

111

w i th a ll p eop l e? \ 'Vho adcls peopl e to th e chur h ? Wh en a nd h ow does h e clo thi s? Wh y n ot w a it un t il so m e futur e

tim e af t er b eco ming a Chr i st ia n before " j o in i ng t h e chu rch. " an cl th en "jo i n th e chur ch of one's choice" '?

LESSO N II ELAM'S NOTES APRIL 12, 1925

LESSON II - APR JL 12

THE CRIPPLE AT THE BEAUTIFUL GATE Read: Entire chap ter. L esson T ext : Acts 3: 1-11. ACTS 3. 1 Now Peter and John were going up into the temple

at the hour of prayer, being the ninth hour. 2 And a certain man that was lame from his mother 'a womb

waa carried, whom they laid daily at the door of the temple which is called Beautiful, to aak alms of them th at entered into the temple;

3 who aeeing Peter and John about to go into the temple, asked to receive an alms .

4 And Peter, faatening his eyes upon him , with John, said, Look on ua.

5 And he gave heed unto them, expecting to receive something from them.

6 But Peter sa id , Silver and gold ha ve I none; but what I have, that give I thee . In the name of Jesus Christ of Nazareth, walk.

7 And he took ·him by the right hand, and raised him up: and immediately his feet and his ankle -bon es receiv e d strength.

8. And leaping up, he stood, and began to walk; and he entered with them into the temple, walk ing, and leaping, and prais ing God.

9 And all the people saw him walk ing and pr aising God: 10 and they took knowledge of him, that it was he that sat for

alma at the Beautiful Gate of the temple; and they were filled with wonder and amazement at that which had happened unto him.

11 And as he held Peter and John, all the people ran together unto them in the porch that is called Solomon's greatly wondering.

Golden T ex t-"For I am J ehova h that hcal eth th ee." (Ex. 15: 26. ) Tirne- A . D. 30. Place--J er usalem . Persons-Peter, John. th e lam e man, and th e mu ltit u<le. Dev otional R ead·ing-L uk e 4: 16-30. R efer ence Mat erial -- Acts 3; Acts 14 : 8-18 ; Matt. 11: 2-6; I sa. 35. H orne Reading-

Ap r . 6. M. Th e Cri p pl e ::it th e Bea utiful Ga t e . A c ts 3 : 1-11. 7. T . Th e Mi ssio n o f Lh e Mas t e r. Luk e 4: 16- 21. 8. vV. H e a ling a C r ippl ed Wom a n . Luk e 13: 10-1 7. 9. T . Rec a lling a Fri end to Lif e. J ohn 11 : 32-44 .

10. F. 'l'h e D es ig n of M ira c les . D e ut . 11: 1- 12. a. S. In th e Na m e of J es u s. M a rk 16 : 14- 20. 12. S. T lw B le s s in gs of Lhe Gos p e l. I sa ia h 35 : 1- 10 .

SOLOMON'S PORCH On thi s porch McGarvey say s : "Th e str uctur e that is her e calle d

a 'po rch' was a collonade constr ucted a long th e inn er fa ce of the in­closing wa ll of the out er cour t. It consisted, according to Jo se phus, of rows of ston e column s twenty -seven feet high, with a roof of cedar r es t ing on t hem and on th e wa ll, so as t o con st itute a covered po rtico, ­with its inn er side ope n toward th e temp le. On th e easte rn s ide of the court there were two row s of th ese colu mn s, makin g that port ico sixty feet deep and as long as th e wall, which Jo sephu s es timates at a fur long, though it s exact mea surem ent today is fifte en hund red and

112

APRIL 12, 1925 SECOND QUART;ER LESSON II

t hirty feet. Across the southern end, which now measures nine hun­dred and twenty-two feet, there were four rows of columns, making three walks, or passages between them, each thirty feet deep, and conseq uentily the depth of this portico was ninety feet. These im­mense covered porticos, or 'cloisters,' as Josephus calls them, served as a protection from the sun in the summer and from the rpin in the winter . They contained space sufficient for the great multitude of the disciples when assemb led in one mass, and also for many separate meetings of larg e numbers to li sten to different preachers speaking a t the same time. All the twelve apostles might be preaching in them at th e sam e hour, each to a large audi ence, and yet far enough apart to a void confu s ion of sound . In which of these porticos the present meeting was held WE: ca nn ot tell, because we are not informed a s to which was · distiguished by the name 'Solo mon' s,' this being, of eour se , an honorary title."

HELPS AND HINTS FOR TEACHERS Prepare the lesson well. Healing this lame man furnished anot her great occasion for

preachi ng Chr ist, and him cr ucified, unto the people; for when "all the people" kn ew of this they "ran together" unto Peter and John "in t he porch that is called Solomon's, greatly wondering."

EXPLANATORY NOTES "Sweet Hour of Prayer"

1. Thi s miracle is introduced here because it mark s the beginning of a series of persecutions which followed and which terminated when Saul of Tarsus was converted. It was one of the many men­t ioned in Acts 2: 43 which filled the people wit h solemn jlWe and rever ence. It wa s admitted by the enemies of the chur ch to be "a notable miracle" which could not be denied and whose influ ence must be counteracted in some other way. (Acts 4: 16.)

Peter and John were leading apos tl es. The hours of pray er were t he third hour (nine o'clock in the fore­

noon) and the ninth hour (three o'c lock in the afternoon). Then it is supposed the morning and eveni ng sacrifices were offered and in­cense was burned. The Jews connected the burning of incense and the hour of prayer. "The whole multitude of the people were praying without at the hour of incense." (Luke 1: 10.)

This was th e custom . Pet er and John observed this custom. The templ e service was not at once abandoned by the apostles

and other Jewish Chr i tians, and probably not fully until t he destruc­t ion of the temple. The apostles may have used this time, too, as a lil opportunity for teac hin g the people concerning Jesus and hi s king­dom.

"Indeed a Notable Miracle" 2, 3. Thi · man wa s lame from his birth. He had never walked

He mu st be "carried" upon the loving hands of others. His inability to wa lk seemed to be in "his feet. and his ankle bones ." (Verse 7.) He wa s, when healed, "more t han forty years old ." (Acts 4: 22.)

113

LESSO~ II ELAM'S NOTES APRIL 12, 1925

All this mad e it "indeed a notable miracle." It was done in daylight, at a most public place, and just when a multitude was passing in at the hour of prayer. l"Ie was weU known, and the people easily recog­nized him after he was healed as the one who "sat for alms at the Beautiful Gate of the Temple." (Verse 10.) It was the custom of his friends to place him there daily, henc e those passing would soon become familiar with his appearance. r "Josephus says that there were nine gates to the temple. The fot hers were of equal size . This one was larg er. He describes it: 'Its height was fifty cubit s and it s doors forty cubit s, and it was adorned after a most costly manner, with much richer and thicker plates of silver and gold than the others.' This last was probably the gate called 'Beautiful.' It was broad er than the other s, and was the most common entrance to the temple.'' (Lipscomb .) It was thought to hav e been on the east side of the temple. The lame beggar was placed there because he would see more people; besides, when the people went to worship in the temple they carried money to put into the treasury (Mark 12 : 41-44; Matt. 27: 6) and .to g_ive to the poor. When Pet er and John passed he asked alms of them as of the rest .

How Healed 4. Peter, with John, looked straight and intently at him and said:

"Look on us.'' They desired hi s entire att ention. They knew they would heal him, and wanted him to know it was not they, who were but men, who did it.

5. "He gave heed unto them"-that is, did what they told him , expecting nothing more than alms .

6. As usua l, Peter spoke first, declarin g that he had no silver and gold, but offering to bestow on him such blessing as he possessed. Then Peter directed his attention to Jesus Christ of Nazareth, and that he and John acted in Christ's name and by hi s authority . So he sa id: "In the name of Jesu s Chri st of Nazareth, walk.''

7. Peter accompanied his com mand to walk by the action of ex­tending his hand and taking the lame man by the right hand and lifting him up. This man saw from the earnest countenances of Peter and John that they meant what they said. When one att empts to obey God, God always gives him the needed assistance; but it is God's way that man should do all in hi s power. Encouraged by this action of Peter, the lam e man made an effort to arise, and the ble ssing of God came with the attempt; "and imm ed iat ely hi s feet and his ankle bones r ece ived strength."

8. Perceiving his newly gained stre ngth, he leaped up al)d stood. He had never done this before. He stood first, and, well poised, he then talked, and then leaped , fo llowing the apostles on into tlhe tem ­ple, praisin g God for hi s newly rece ived strengt h :111d wond erful bless­ing. He realized the ble sing came from Jesus Christ of Nazareth.

Looking to th e day· of J e us, Isaiah (35: 5, 6) says: "T hen th e eyes of the blind sha ll be opened, and the ea1·s of the deaf sha ll be un ­stoppe d. Then shall t he lame man leap as a hart, and th e tongue of the dumb shall ing."

114

APRIL 12, 1925 SECOND QUARTER LESSON II

Effect Upon the People 9, 10. Then people were familiar, as stated, with this man's ap ­

pea rance and for the reasons given; and when they "saw him walking and praising God," "they took knowledge of him [recognized him], that it was he that sat for alms at the Beautiful Gate of the temple." They could not be deceived or mist aken, and hence "were filled with won der and amaz ement at" what had been done .

11. In his gratitude he clung to Peter and John . The people sa w Lhis and heard his loud express ion of praise, and they "ran toget her unto them in th e porch that is ca lled Solomon's, greatly wondering ."

ADDITIONAL TO LESSON Peter took advantage of this occasion to preach the gospel to the

people. Read verses 12-16. Peter saw the amazement of t he peopl e, that they were unable to

account for this miracle, and were ready to ascribe it to somet hing superhuman in hims elf and J ohn rather than to the power of Jesus Christ . He at once directed their minds to the fact that it was thro ugh no power or holine ss of th eir own that the man was made whole, but through faith in th e name of J esus.

God bore witness "with them, both by signs and wonders, and by manifo ld powers, and by gifts of the Holy Spirit, according to his own wi ll. " (Heb. 2: 4.) This showed God's power was with th e apostles. "And with great power gave the apo st les their witness [test imony] of the resurrection oft the Lord Jesu s." (Acts 4 : 33.)

The se were all Jews and believed in "the God of our fathers" and t he Old Testament Scriptures; hence Peter appealed to them to prov e the claims of Jesus to be God' s Son. He s'howed not only what had hea led the lame man, but that Jesus was the holy an,d just One and Pri nce of life, who had suffered as God had foreshown by the mouth of all th e prophets (ver se 18), whom God had rai sed from the dead , and of which fact he had made the apostl es witnesses.

Th ese Jews deni ed Je sus, the Author of life-he who came to ear th to bring life (John 1: 4; 1 John 5: 11, 12)-and put him to deat h, while th ey desired the release of Barabbas. a murderer-on e who destroys life . They deliver ed Jesus up and denied him in the prese nce of Pilate when Pilate had determined to relea se him. God had raised him from th e dead, and through faith which the apost les ha d in hi s name the lame man had been heal ed. All this power wa s ascribed to J esus as its sour ce and came thro ugh their faith in him .

P ete r did not hesitat e to show th em the great enormity of th eir ~in, but he encouraged them to hop e for forgiveness in that they did it in ignorance , as did their rul er . (S ee 1 Tim. 1 : 13 and the re st of this chapter .)

It is interesting and most helpful to study the trial of Peter and J ohn given in th e next chapter and note their faith and courage an d their determination and declaration to obey God rather than man ­tlia t is , th e rulers, when the law of th e rulers req uired disobedien ce to God. I

ll:,

T,Ei:;SuN ll f ELAM'S NO':CES APRIi , I D, l 9ZG

QUESTIONS Give th e subj ect. R epeat th e Go ld en T ext. G iv e th e tim e, pl ace, a nd p rs o ns. f)id you r ear! t h P n Pvo tiona l

R eadings? Did yo u r e:td lh c L1,, n1t• Hca <ling-s' ! D esc r ib e Solom on 's por ch a n,l

o th er por ches about th e t cm -pie.

·what did h ealing this cripp led ma n furni sh to th e apostl es?

Prom th e R ef er en ce M ate ri a l. wh a t o th er ripp l e h a v e w e lear n ed w as h ea l ed ?

·wn a t i s sa id a bout "th e l am e m an l ea ping as a. hart"?

Of what is t h is mir acl e a n in t r o ­ductio n ?

What kind of mir ac le did t h e en e­mi es of t h e apost l es ad mit i t to be ? ,

Which w er e t h e h our s of p r a~•er ? WhE:r c w er e P et er and J ohn go ­

ing? \ Vh a t w as assoc i.ated w i th bu r n ­

ing in c.;ens e? Wh en clicl th e .Jewish Christian s

probabl y giv e up th e t emp l e worship?

~. 3 How long had thi s m an b een Jam e ?

ln wh at w as h e afflict ed ? How old w as h e wh en h e w a s

h ea led? " ' ha t r end er ed th i~ such a n<Jtahl

m irac l e? ,Vh y ,v c n · lh f' v en pl c f.fl f: 1111il i;1r

w ilh h i:-: ::tppeantn cc '! ·wh a t was t he Bea utiful Ga t e'/ \ 'Vha t d id th e la m e m an ask of

P et er and John? 4 Why did th ey l oo k so int entl y on

him and r equ est him to loo k on t h em?

5 vVhat did h e d o a nd exp ec t? G \ •Vh a t did Pet er say?

To whom did P eter d i r ec t hi s at­t enti on?

Th en wh at did P et er t ell him to do?

Wh a t clid P et er t h en do? Wh en did th e m a n r ece iv e

str en gt h to sta nd a nd w a lk? 8 What n ext dicl h e d o?

From whom did h e r ea l iz e the power cam e ?

O f what did Is a ia h h er e pr oph esy? 9, 10 What eff ec t did thi s mira cle

hav e on th e people? 11 Why did h e cling t o P et er a nd

John? W h er e dicl th e peop l e gat h er?

LESSON Ill - APRIL 1 9

LIFE IN THE EARLY CHURCH R ead: Act s 4: 1- 5 : 11. Lesson T ext : Acts 4: 32-37 ; 5: 1-5.

ACTS 4. 32 And the multitude of them that believed were of one heart and soul: and not one of them said that aught of the things which he poaseued waa his own; but they had all things com­mon.

33 And with &reat power gave the apostles their witneas of the resurrection of the Lord Jesus : and great grace was upon them all.

34 For neither waa there among them any that lacked:' for as many as were poueuora of lands or houses sold them , and brought the prices of the things that were sold ,

35 and laid them at the apostles' feet: and distribution was made unto each, according as any one had need.

36 And Joseph, who by the apostles was surnamed Barnabas ( which is, being interpreted, So n of exhortation ), a Levite, a man of Cyprus by race ,

37 having a field , sold it , and brought the money and laid it at the apostle s' feet .

ACTS 5. I But a certain man named Ananias , wi~h Sapphira hi s wife, solil a poueuion,

2 and kept back part of the price, his wife al s o being privy to it, and brought a certain part, and laid it at the apostles' feet.

3 But Peter said , Ananias, why hath Satan filled thy heart to

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i\ 1•1t11 , I!J, I!-!2u SECON D QU A ltT8 J{ LE SSON Il l

lie to th e Holy Sp irit, a nd to ke e p back part of th e pric e of th e la nd?

4 While i t rem aine d , d id it n o t remain thin e own? an d after i t was s old , wa a i t not in thy power ? How is it that thou hut con­cei ve d thi s thi ng in thy h e art ? thou h u t not lied u nto me n , but unto Go d .

5 A nd A na n ia s hear in g the se word s fell down a nd gave up th e gho s t: and gre a t fear ca me upon all that heard it.

Golden Tex t--" Th e mu ltit ude of th em th a t believed were of one hear t and sou l." (Act s 4: 32.)

Tim e- Betw een A. D. 30 and A. D. 37. P la ce- J eru sal em. P erson s- Ba rnab a s, Anan ias, Sapp hira, P eter a nd th e Holy Spiril. Devotion al R eadin g- Ps. 15. Ref erence MarteriaJ- Col. 3 : 5-15 ; Eph . 5 : 25-32. H ome R eadin g -

Ap r . 13. M. l '<:ter a nd J oh n I mpr ison ed . Act s 4 : 1-12. 14. T . Pe t e r a nd .John '.rh r ea t en ed . Act s 4 : 13- 22 . 15. W . Th e C h ur ch a t Pr a y er , A c t s 4: 23 - 31 . J 6. T. A Co mm o n P urs e. Acts 4 : 32- 37 . 17 . F. Ly ing I u n is h ed. Ac ts 5 : 1- 11 . 18. S . T lie C hri s ti a n Spiri t. R om . 15 : 1-7. 19. S . Br oth erl y Lov e . P sa lm 133 .

HELPS AND HINTS FOR TEACHERS St re ss t he sinf ulness a nd consequenc es of lying . E mpha size t he diff erent ways of lyin g . Show th e saf ety and beau ty, power and consi stency of tr uth . Rea d Ex. 20: 16; Prov . 11: 1; Matt . 6: 2-4; Gal. 6 : 7, 8; Eph .

4: 15, 25, 30; Rev. 22 : 15.

EXPLANATORY NOTES Unity and Generosity

Acts 4 : 32-37- Th er e wer e at that ti me t hou sands of beli ever s, as state d by t hese ve r ses and t hey "w ere of one heart and soul." In th is "unity of th e Spirit" and "gre a t grace" ther e was mani fes ted gr ea t benevolence. No one said "that a ug·ht of t he t hings which he possessed was hi s own; but th ey had a ll thing s common." Th ose who posse ssed houses and land s sold t hem and laid the price "at the ap os­t les ' fee t" in ord er to supply th e wa nt s of the needy. No ne lacke d . Only the needy received an ythin g. Thi s wa s a common fund or trea s­ur y out of wh ich to supp ly th e needy.

The liber a lity of Chri sti ans t oday should be equa l to the neces­sity , even if that r equ ir es a sa le of pr operty . When t he chu rc h to- day is of one heart and soul and g reat l iberality pr evails , t he ca use of

hri t pr ospers a nd preachin g th e word is mor e effectua l. . Th e mani fes tation of this g reat be1;1evolence is giv en as a l'eason Jor say ing "great gr ace was upon them all. "

Jose ph , whose surnam e was Barnaba s, is named here as hav ing a f-ield, sellin g it , a nd lay ing th e money at the ap ostl es ' f eet. He was a Levite, a ma n of Cypru s by ra ce, and h is nam e Bar naba s mean s "son of consolat ion ." In cont r ast wit h the genero s ity of Barnaba s

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LE8SON III ELAM'S N OTE S APRIL 19, 1925

is st at ed the sins of Anania s an d Sapphira. Barnabas was menti oned here , too, most probably beca use of his f uture prominence a s te acher and pr eacher and compa nion of P aul.

The Falsehood and Death of Ananias l. Wit h the un ity and peace , gr ace and lib era lity of th e chur ch at

J er usa lem mu st be recorded the hypocr isy and li e of Ananias and Sapph ir a.

--But" connects thei r ca se with that of Ba1·naba . Th ey desired the pra ise bestowe d upon Barnaba s a nd others for libera lity without manif esting the lib erality. Th ey sought praise and credit for doing what they had not don e. They were moved by di fferen t wrong mo­tives-t he love of mon ey and love of appla use. The love of money kep t them from giving more than they did give , a nd the love of the praise of men, and not th e love of God, prompted them to gi ve what they did, and to li e· about tha t . Th ey wanted it to appear that they had given a ll their possessions bro ught . So strong were these motives that they agr eed to lie as they did . But if t hey had g iven through the love of appla use all their goods to fee d the poor, and even their bodies to be burn d, it would have profited t hem nothin g . ( 1 Cor. 13: 3.)

But why r ecord t hi s a nd it s fearf ul consequences? Thi s r ecord show s two t hing s at leas t-God's cond emnation of ly ing and hypoc­risy, and t hat tn e record is div ine. Men conceal the wrong of their in stitut ions and the sins of th eir friend s ; God records all alike. David was a man after God's own hear t, yet iI\ his weakness he sinned, and God j ust ly record ed all. Abraham is ca lled "Go d' s friend forever," . yet God r ecord ed hi s mi stakes ; a nd so with Moses , P eter, an d all. Re­ferrin g to the sin s of th e Israelites, t he Lor d says th ey have been recorded for our instru ct ion and warn ing. (1 Cor . 10 : 1-13. )

It is a fearfu l thi ng to lie. Th e devil as in t hi s case, is the fat her of lies . "W hen he spea ket h a lie, he spea keth of hi s own : for he is a liar, and the father thereof." (J ohn 8: 44, 45.) "Lie not one to anot her ; seeing t hat ye hav e put off t he old man wit h his doings, and have put on th e new man," etc . (Col. 3: 9, 10.) The Lord hates a lyin g tong ue. (Pr ov. 6: 16-19.) H e desir es "tr uth in the inward part s." (P s. 51: 6.) He delights in sinc erity, pure mot ive, hones ty of purpose, uprig htn ess , and tr uth. Ther e are many ways to li e.

One ma y act a lie wit hout speak in g a word; lie by the express ion of one' s countenanc-e, the wink of the eye , or the curl of the lip; lie by keeping back part of the truth when it should be to ld; li e by willful­ly putti ng the wTong constr uctio n on what another says ; lie by a mere in sinuati on ; lie by liv ing beyond one's means and striving aI_1d strai ning to appear to be what on-e is not. Par ents teac h their chi!• dren to li e when they teach th em to be in sincere. Some people are living li es. "He that sait h , I know him , an d keepet h not hi s command­ments, is a lia r, and the tr uth is not in him." (1 John 2: 4.) All ad· monition s against lying canrtot be t oo wel! heeded, for into heaven "h e that mak eth an abomi nati on and a l ie" (Rev. 21: 27) cannot go, and "all liars" sha ll have "th eir par t" " in th-e lake that burneth with fire and brim st one; wh ich is the secon d death." Vers e 8.)

2. Carryin g out this hypocr isy and lie, Ananias "kept back part of the price," his wif e hav ing con ente d with him to practice thi&

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APRIL 19. 1925 SECOND QUARTER LESSON III

deception, and brought the "certain part" which they had agreed to give "and laid it at the apostles' feet ."

3, 4. Peter knew their hypoc1·isy and scheme by the power of the Ho.ly Spirit. He was enabled by the Holy Spirit to discern spirits . (1 Cor . 12: 10.)

What an astounding and heart-searching que stion to Ananias: "Why hath Satan filled thy heart to lie to the Holy Spirit, and to keep back part of the price of th e land?" There was no mincing mat­ters . The Holy Spirit, through Peter, lay s bare the heart and sins of Ananias. Satan wa s th e author of thi s li e. He t empted An­anias and his wife, yet th ey were not sinner s until they had yielded; they did not resist the devil. So Peter continue s : "How is it that thou hast conceived thi s thing in th y heart? thou ha st not lied unto men, but unto God."

Satan suggests and tempt s, but man mu st yield to th e t emptation and "conceive" in his heart to sin before he is a sinner. "Then the lust, when it hath conceived, beareth sin: and the sin, when it is full grown, bringeth forth death." (James 1: 12-15.)

It is bad enough to try to deceive men, but wor se to try to deceiv e th e Holy Spirit a11d to lie to God-and that, too , in the garb of r e­ligion . God cannot be deceived, and here in th e sudden destruction of these sinners he makes that fact known. ·

Ananias was not compelled to sell his property. It was his before he sold it to do with it as he plea sed, and after he sold it the money was still his. Had he said th ey had sold it for so much and des ir ed to giv e only that "certain part" to the Lord, th ere would have been no sin of lying and hypocri sy. His only wrong in this cas e then would have been a lack of lib erality.

These Christians gave cheerfull y , liberally , and of their own accord und er this great grac e of God. Th eir genero sity was equa l to the necessit ies of all. So it should be now .

5. "Hearing th ese words" and overwh elm ed by this r evelation of his hypocrisy, Anania s "f ell down and gave up the gho st ."

"Ghost" means "spiri t ;" and wh en he "gave up the ghost," hi s spirit left his body; he wa s dead.

Thi s wa s the cond emnation of God upon him for thi s sin. It was sent by the Holy Spirit through P eter .

Sin and Death of Sapphira Verses 6-10 . Thi s st ud y hould be conti nued th r ough th e'se ver ses

in ord er to learn th e dest iny of Sapphira. "Th e young men" wer e Proba bly th e Levit es who ser ved in the t emple or th e young men of the church there. These meeting s were held in th e t emple court. (Verse 12.) They placed Anania s' str et ched-out limbs together and wrapp ed hi s outer garment tightly around him and carri ed him out of th e assembly and out of th e cit y and buri ed him. He was, doubt­\ess, pla ced in some sepu lchr e 0 1· ca ve. F or differ ent r easons the bur­ial took pla ce a t once. In th at warm climate th ey bury sooner than We do, and th e fear of defilement ha stened th e bur ial. "H e th at touch ­eth the dead bod y of an y man shall be unclean seven da ys ." (Num. 19: 11.) Being in th e templ e wa s al so cause for speedy r emoval.

It seems strang e to us that during th ese thr ee hour s Anan ias' wif e Was not inform ed of hi s death. W e would hav e thou ght fir st of re-

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porting the fact to her and of cons ulting her wishes concern ing the burial. Why sh e wa s not , we have not been in fo rm ed; but we are irrlpressed with the fact that in God' s pu rpo se it wa s ri ght that she should not know it . Many a criminal say s he ha s r ep ent ed a f t er he has been sentenc ed to di e. Sapphira had thr ee hour s t o fu rt her con­sider her sins and t o r epe nt, but she r epent ed not. She cam e in to act out her part in thi s wick ed schem e.

Some think th e name " Sap phi r a" mea ns "bea ut if ul, " but none a re beautiful who act so ugly. ·

Peter addre ssed her a nd as ked if t hey sold the la nd fo r " so mu ch," naming th e pri ce Anani a s had g iven. "And she sa id , Yea , fo r so much." The y had "ag r eed toge th er" delib er at ely to s in. Thi s was her sin as well a s th e sin of her hu sband.

The numb er of tho se who sin does not decr ease th e crim e in a ny one.

They tempt ed th e Holy Spiri t by putting him to t he t est a to whether or not he kn ew th eir hea rt s and could disclose th eir hypoc ­risy and lie . To t es t th e pow er of th e Spirit w as not t he motiv e which led to their sin , but this was t empt ing th e Spi r it , a nd God t hu s vindicat ed the pow er of th e Spirit.

Peter then announ ced to her th e sudd en deat h of her hu sba nd as the awful divin e puni shm ent of thi s sin , and th at she mu st suff er the same condemnation. The youn g men ju st at th at cri ti ca l moment were returning from th e burial of her hu sband .

This has to do with th e Lord 's tr ea sury, and is a seri ous mat ter. Wh en peopl e now pret end to g ive ac cor ding to th eir abili t y an d do not, and thus se ek prais e for doing mor e than th ey do, are they guilty of th e sin s of Anani as and Sapphira?

The Effect of the Sudden Death of Ananias and Sapphira Thi s sudd en destru cti on of An ania s and Sapp hi ra for the sin of

lying filled all who saw it and all who hear d about it w ith th e great fear de scribed in verse 11. It was calc ul ated t o prod uce t h is effect. So it should affect all t oda y. Bu t "becau se se nte nce again st a n evil work is not ex ecute d speedil y, th ere for e th e heart of th e sons of men is fully set in th em to do evil." (Ec cles . 8 : 11.)

QUESTIONS Giv e th e subj ec t. R ep ea t t h e M em or y V er se. R epea t th e Gold en T ex t . G iv e t he ti m e. p lac e. an d per son s. Of wh a t co n d i t i on o f h ea r t w er e

a ll th e b P.li ev er s ? , v hat w as th e " g r at g r ac " up on

all? \ \ "ha t sp r a ng f rnm t hi ~ un i t .\· an<l

" g r eat g r ace " ? , v ho rec e iVt'll IH ·lp, a nd w ho g-av e

i t ? T o wh a t m u~t u11 1· l ib Pr :i li ty be

equ a l ? ·w ha t is ne ·es~ nn · t o t h e a ,1-

v a ncem en t o r ·t he ca use nr Chr is t t oday?

" ' ho wa s Ba r naba s? Giv e th e acco un t of hi :-: b n ~,·o­

l cnce.

120

1 " ' h a t con tra st is d ra w n b etw een An an ias an d Sa pph i r a a nd Ba r­nabas a nd o t h er s ?

\\ "ha t d id An an ias a nd Sa pp hira see k?

W ha t w er e t h ei r mo ti v es ? ·wh a t d id th ese m ot iv es i nd uce

t h em to d o ? , 1·hy i s t h eir ~i n h er e r ec or d ed? \\ ' hat co nd em na ti on does Go d

pr on oun ce upon a ll l ia r s? ~ a m e som e of t he cliff r en t

o f ly i ng. ,v ha t does Goel d esir e ?

2 ,v h a t clid An a nias d o? 4 H ow d icl P et er di scov er o r k n ow

t hi s hy poc r i sy ,ancl li e ? ·what qu est ion clid he ,ask A na­

n ias? T o w h om had An ani as li ccl?

A Pl{ I I, 26, Hl~5 SE COND QUARTER L ESSON IV

lf Sa t an t empt ed him a nd fi ll ed b is h ea rt t o do t h is, t hen why was h e such a sinn er an d so res po ns ib l e?

W ha t m ad e thi s s in so gr ea t? W h a t qu es ti on did P et er as k

sh owing th at th e pro pert y wa s a t A n an ia s' d isposa l ?

ln wh at sp i rit d id th ese Chris -tia n s giv e ?

What ha pp ened t o An a ni as? \\'hat ca used hi s d a th ? \\'hat ff ect clitl thi s hav e up on

a ll ? Who too k ch;:i,r g e of hi s body ? What d i d th ey do fir st , an d wh at

nex t ? \\lhy w as th e b ody o f A nani as

bu ri ed so h as til y ? \ 'e r se s 6- 10 vV h o ca m e i n to th e as ­

se mb ly ? How l ong a f te r th e d ea t h of h er

h u sband?

Wh y b ad she n ot b een In for m ed o f his d ea th?

Wha t sho ws t ha t sh e wa s d eli b -er at e i n h er sin ?

What q u estio n d id P et er as k h er' ? What was h er ans w er '/ Wh at d oes t h is an sw er sh ow' / D oes th e num ber who engag e i n

si n d ecrease t h e g u ilt ? How did t h ey t empt t h e Ho ly

Sp i rit? W ha t do es God sa)• w e sh a ll n o t

do on t h i s poin t ? Wh at a nnoun ce m en t did P et e,·

th en m ak e? D o peop l e n ow t empt t h e H oly

Spir it an d s in a s d id t h ese ? Wh o w er e fi ll ed wit h gr ea t fea r ? Why? Wh a t sh ou l d fill u s w i t h f ear ? Wh y is t h e h ear t of m en set In

t h em to do ev il ?

LESSON I V- A PRIL 2G

STEPHEN THE FIRST MARTYR

L ess on T ex t: A ct s 6: 8-15 ; 7 : 54-6 0.

ACTS 6. 8 And Stephen, full of grace and power, wrought great wond e rs and aigns among the people.

9 But there arose certain of them that were of the synagogue ca lled the synagogue of the Libertines , and of the Cyrenians, and of the Alexandrians , and of them of Cilicia and Asia, disputing with St e phe n.

10 And they were not able to withstand the wisdom and the Sp irit by which he spake.

11 Then they suborned men , who aaid, We have heard him speak bl asphe mous words against Moses , and against God.

12 And they stirred up the people, and the elders, and the scribes , and came upon him, a nd seized him , and brought him into th e council ,

13 and set up false witne sses , who said , This man ceaseth not to spe a k word s aga inst thia holy place, and the law:

14 for we have heard him say, that this Jesus of Nazareth shall de str oy this place , and shall change the customs which Moses de­l ive red unto us .

15 And a ll that sat in the council , fastening their eyes on him, saw his face as it had been the face of an angel.

A CTS 7 . 54 Now when they heard these thing s , they were cut to the heart , and they gnashed on him with their teeth . I, 55 But he , being full of the Holy Spirit, looked up stedfastly into hea ve n, and saw the glory of God , and Jesus standing on the right

a nd of God, 5 6 and said, Behold , I see the heavens opened , and the Son of

ll1a n s ta nding on the right hand of God . 57 But they cried out with a loud voice, and stopped their ears,

and r u sh e d upon him with one a c cord ;

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ESSON IV ELAM'S OTES APRIL 26, 1925

58 and they cast him out of the city , and atoned him: and the witnesses laid down th ei r garments at the feet of a younJ man named Saul.

59 And they stoned Stephen, calling upon the Lord, and sayinJ, Lord Jesus, receive my spirit.

60 And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge.

Golden T ext-" Be t hou fa ith ful unt o death, and I will give t hee t he crown of life ." (R ev . 2: 10.)

Ti?ne- Betwee n A.D. 30 and A.D. 37. Pla ce- Jerusa lem . Persons -Stephen and hi s acc user s. Dev otional R eading-Ps. 27: 7-14. R eferenc e Mciterictl- Acts Chapters , 6 and 7. H ome R ecidin g-

Apr. 20. M. f;t C'ph c n a S er vant of T ab les . Acts 6: 1- 7. 21. T. e p h e n B e fo re t h e Co un c il. Acts 6 : 8- 15. 22 . ,-v. '1e - Ia r ty r clom of St ep h en . Ac t s 7: 5 i - GO. 23. 'l'. ' I H "OP S o f th e F a ith . H ~b . 11: 32 -40 . 24. F. ·,··,e l" ir t Ma r tyr. Gen. 4: 3 - 8. 25. , o,e G lory o f t he Martyr . R ev. 7: 13-17. 2G. S. ·h o , ·ah O ur St r engt h . Psa lm 27.

GEOGRAPHICAL NOTES Th e " Cyre ni ans" were peopl e of Cyr ene, a city in the northern

part of Africa. Simon, of Cyre ne, was comp elled to bear the cross for J esus. (Matt . 27: 32. ) Some of those from Cyrene became Chri st ian s ( Act s 2 : 10; 11: 20 ) , and, up on this per secution which a r ose aga in t St ephen, went as far as Antioch and preached J esus unto the . Gr ecia ns. "Lu cius of Cyr ene" was one of the prophets at Antio ch who sepa r ated Barna ba s and Saul to the wor k whereunto God had ca lled them. (A cts 13: 1-3.)

"A lexandrian s" were J ews fr om the famous city of Alexandria, in Egypt , which wa s found ed by Al exa nder the Gr eat and named for him. He offere d great indu cement to the Jews to set tl e there.

"Cili cia" was t he prov ince of wh ich Tar sus was the capital. In thi s city Saul, afterwards ca lled "Paul" was broug ht up. He was doub tle ss present and probab ly took a lea din g part in. the conte ntions aga in st St ephen. ( Act s 7: 58.)

Asia wa s then a Roman provinc e, of which Eph esus was the cap­ital. Asia th en d id not repr ese nt the contin en t whic h we ca ll "Asia" or wh at we ca ll "A sia Minor ."

HELPS AND HINTS FOR TEACHERS We do not know th e ti me of this lesson; that is,. how long after

th e beginnin g of the chur ch on P entecost. As after the fir t per sec uti on, so aft er th e second, Luke turns to

,the int erna l condition of the chur ch . (R ea d Acts 6: 1-6.) About thi s tim e, "when th e number of th e di scipl es was multiply­

ing, ther e aro se a murmurin g of the Gr ecian Jews against the H ebrew s, becaus e their widows were neg-Iected in the daily ministra­t ion."

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"The daily ministration" was the distribution to all as every man had need.

The Grecian Jews were Jews born and r eared out of Palestine and who spoke the Greek language. Th e Heb r ews were Jews of Pal estine.

This neglect was not intentional on th e part of the apostles, but doubtl ess arose from the difficulty of looking after so many in th e continu ed increa se of the church .

It wa s not prop er that the apo stl es hould neg lect prea ching and pr ay ing to look after thi s matter or to " ser ve tab les." Th e Hol y Spirit guided them in th e sugges ti on tha t "th e m.ultitude of the di s­ciples," or the church , should look out among· th em " seven m en of good r eport, full of th e Spirit and of w isdom," whom th ey might "ap ­point over this , bu sin ess."

Th e wisdom of this sugg es t ion wa s r ea dily seen by all, and it avert ed further disturbance and nr ese rv ed th e uni t y ,and peace am ong th e di sciple s previou sly describ ed.

The chur ch "look ed out" th ese men, an d th e apos tl es th en "ap ­point ed" them .

Th ese names are Grecian, wh ich sho ws that Gr ecians were wi sely appo inted to look aft er th e wan ts of th eir own widow s. Nicolau s was not of Jewi sh birth, but wa s a pro selyte, of Ant ioch. A "pro se­lyte " was a Gentile who had accep ted th e r eli gion of t he J ews and had been circum cised.

Th e apo stl es continu ed ste ad fas tl y in praye r and t he mini tr y of the word. Th e way in whi ch th e ap ostles connec t pr eaching and Pr aying steadfa stly should impre ss seriou sly not only aJl pr each er s, but also every one . It is al so stat ed th at whe n th ese s ve n had been looked out they wer e " set before th e apo stl es : and wh en th ey [th e ap ost les] had prayed, th ey laid th eir hand s u pon them."

Th e peace, love, and abun dant gener osity of th e chur ch a lm ost alw avs in sures a gr eat incre ase .

Wi th the sev en to look aft er th ese wid ows, the apostl es had mor e tim e for praying and pr eachin g ; besid e , so me a t leas t of the seven soon became prea cher s.

N othing show s so clearly the power of t he gospe l as the st at e-ment: "A nd a great company of the pr iest s wer e obedient to th e • fai th."

"Ob edient to the faith" i s very expre ss ive; it mea ns the obedience to which faith in Je sus leads. Thi s expr es sion stand s for th e gosp el system, and is found in the follow ing pa ssages : Rom. 1: 5; 16: 26; 2 Cor. 13: 5: Gal. 1: 23; Jud e 3. It is st ate d here th at many prie st s beca me "obedient to the faith" in or de r to show the grea t effect of th e word of God.

EXPL ANATORY NOTES · Stephe n Beca me a Pr ea che r

8. Stephen did th ese "grea t wond er s" and " sign s" through the P_ower of the Holy Spirit. H e is th e fir st pr eac her since th e asccn­~Ion of Jesus, except the apo stl es, who se work i s m entioned, and he 1s th e first one. since th en, except th e apo stl es , who is r eport ed to have W?rked miracl es , although the seventy sent out by J esus worked 1Jn1racles . (L uke 10: 9, 17.)

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•

LESSON IV ELAM'S NOTES APRIL 26, 1925

The use of present opportunities doubtless prepared them for g'l'eater u sefu lness; besides, God requires of all the proper u se of their time and ab il ity .

Philip also becam e an evangeli st. No mention is mad e of the other five, but that fact does not show that they wer e not bu sy serving God as time and opportunity afford ed. But f ew of th e apo s­t les arc mentioned aft erward s by nam e.

Stephen Contending With the Jews

9. It is said there wer e betw ee n four hundr ed and .-ixty and four hundred and eighty syn agogu es in J erus a lem . The se were places where the Jew· met for wor ship on Saturday , th e Sabbath .

Th e "Libertines" wer e fr eedm en. Thou sand s of J ews had been sold into slavery by th eir conqueror s and had been set at lib erty again; hence they were " Lib ertin es ," or fr eedm en. The se had a synagogue in Jerusa lem .

The Jews at Jerusa lem from th e differ ent countri es had probably their separate synagogues . If not. th ey all met in th e sy na gogue of t he freedmen. These wer e all Gr ecian J ews; a nd St eph en, al so a Grecian Jew, probab ly sought to teach them th e gospel of J es us.

"Disputing with St ephen" - lhat is , di scussin g th e qu est ions in open debate which he had rai sed concernin g J esus of Ta zar eth, t h<' Christ, the Son of God.

Up to this time the Sadduc ees had head ed t he per sec ut ions against the church . but now the Phari sees come pr omin ently to th e fr ont again in this matter. Sau l of Tar sus was a Ph a ri see .

False Witnesse s, False Charges

10. Thos e who engaged in this debat e with Ste ph en we re not able to meet him for two reasons - name ly, th e truth which he pres ented and "the wi sdom and th e Spirit by whi ch he $Pak e" it. H e pr ese nted the gospel in the wi sdom and pow er of the Holy Spi r it.

Debat es today conducted in th e wi sdom and lov e of th e truth and power of t he Holy Spirit will a ccomplish good. But would many contend for the truth in th e fa ce of dea th?

11. Wh en men do not int end to r ece ive the truth and find that they cannot overthrow it in fair and open di scu ssion, th ey re sort to mis,..representation and violen ce, or to both, as in St ephen' s ca se.

"Then they suborn ed men"- bribed men to go among the people and pervert and m isrep res ent the t eaching of Steph en. They said : "We hav e heard him speak blasph emous words ag a in st Moses, and against God." The Saddu cees end eavored to put down . the preaching of t he apostles by authority - by simply commanding them by the au­thor ity of the Jewish high court not to pr each or t each at all in the name of Jesus. This effort utterly failed. The Phari sees sought to convict Steph en of blasphemy. According to th e law of Moses, rea l blasphemy was punishable with death (L ev. 24 : 16) -s toning to death. They made this charge again st J es us : " We hav e a law. and by that law he ought to die, becau se he made him self the Son of God." (John 19: 7.)

But Stephen was not guilty; they falsely accused him. He spoke in the gr eatest r espe ct for Moses and r ever ence for God. He showed

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A PRIL 26, 1925 SECOND QUARTER LESSON IV

that all God had promised through Abraham and Moses he had fulfilled in Jesus of Nazareth; that as the fathers had rejected Moses, so that generation had rejected Jesus; and that had they believed Moses, they would have been prepared to believe and accept J e us. Such statements Jesus also made. (John 5: 41-47 .) What 'te phen taught was perverted.

12. By the se slanderous reports and false charge s "they stirred up the peopl e, and the elders, and th e scribes." Public opinion wa s a roused again st him. Thi s was a shrewder and more success ful wa y of accomp lishing their purpose than by ordering him by the authority of the Sanhedrin to quit preaching. To such tactics some resort to ­da y. At that time the gospel was in great favor with the people; hence they mu st be influenced against it . It seems impos sibl e to carry a ny mea sur e against public opinion.

E lders were among the ru ler s of the people, and the scr ibes, we know , were those who transcribed th e law and were th e lawy ers and "t heologians." An equal numb er of elders, scr ibe s, and priest s com­posed th e Jewish council, or Sanhedrin.

Publi c opinion, sufficiently aroused against Stephen, they "cam e upon him , a nd se ized [arre sted] him, and brought him into th e coun ­cil."

13, 14. Th ese "fals e witn esses" were doubtle ss th e "s uborn ed men" of ver se 11. Th ey were "fa lse witnesse s" because th e charg es against Step hen were not true, and th ey them selves wer e false because they accepted bribes to li e. No man, who can be bribed by popularity, public opinion, position, or mon ey, can be true or reli ed upon for any thing- good.

The charge against Stephen was bla sphemy, and now they show in what way he was guilty-blasphemy against God , in that he said J esus would destroy that "holy nlace"; and blasph emy against Moses, in that he sa id J esus would change the customs of Moses . These elders , scr ibes. and prie sts had changed "the customs which Mose s delivere d," and had made void the commandm ent s of God by their tradi tions (Mark 7: 1-13) ; but this was th eir own act and ju st ifiabl e in their own eyes . Beside s, they accused St ephen of saying and do­ing that which he had not said a nd done.

He doubtl Pss showed that J esus wa s a fu lfil!mPnt of the law and pr ophets. and that God is Spirit, and seeks suc 'h to worship him as wors hip him in so irit and truth . and that not only at Jerusalem and in t he mountain of Samaria, but in e·very place , "true · worshiper s" may wors hip God. (John 4: 20-26.) An swe rin g this charge in hi s ~neech . he savs : "Bu t Solomon riuilt him a hou se . H owbeit the Most High dwelleth not in hous es mad e with hands; as saith the proohet. The heaven is mv throne . and the earth the footstool of my feet : wha t manner of hou se will ye build me ? sa ith the Lord: or what is th e ulace of my rest?" ( Acts 7: 47-49 .)

Falsehood and slander are made more effectual and powerful hv colorin g them with the truth. Jesus taull"ht that he came not to " "stroy the law and the proohets , but to fulfill th em. (Matt . 5: 17.) That which th e J ews ac cused him of destroying- is one of the mightie st Pvidences that he is th e Christ of God. "For the testimony of J esus rs the snirit of m·0ohecy." (Rev. 19 : 10 ; see also Luke 24: 25-27 , 44-49; Acts 26: 21-23 .)

12:,

LESSON IV ELAM'S NOTES APRIL 26, 1925

"Jesus of Nazareth" was Jesus who was brought up at Nazareth , in Gali .lee. The J ews referred to this place and Person in derision.

Stephen's Face Like That of an Angel 15. They watched Steph en to see what effect these charges had

upon him, and his very countenance gave them the lie. They "saw hi s face as it had been the face of an angel." The faces of angels shine with more than human intellig ence or brightness. See a description of an angel's face in Matt. 28: 3: "His appearance was as lightning, and his raiment white as snow ." Moses' face shone with supe rhum a n brightness when he ca me down from the mount ( Ex. 34 : 30-35), and so did the face of Jesus when transfigured. Stephen's face must hav e been like these, although not so int ensely bright as to overawe th e council. (Acts 22: 20.) Th e hi g<h priest then asked Stephen if these charges were true, and he mad e the great speech recorded in Acts 7: 1-53 .

It is interesting to know that young Saul of Tarsus was among this number of persecutors and took a lea ding part.

The Effect of Stephen 's Speech 54. Read this speech-Acts 7: 1-53. "When they heard these things"-that is, Stephen's speec h and

his accusation against them as "stiff-necked," "uncircumcised in heart and ears," resisting the Holy Spirit, and "betrayers and murderers" of the Son of God.

As the apostles when on trial concl uded by showing that their accusers were the transgressors and the slayers of the Saviour, whom God raised from the dead, etc ., (Acts 4: 8-12; 5: 29-32) so Stephen concluded hi s speech.

Two thing s show the wonderful effect of his speech-"they were cut to th e heart" and "gnashed on him with their teeth." As in · chap­ter 5: 33. " cut to the heart" mea ns "literally saw n asunder in their hearts . They felt as if their he arts had been cut through with the rough teeth of a saw, so sharp and rasping th e words of Stephen ." (McGarvey.) This is not the sa me word which in chapter 2: 37 is rendered "pricked in their heart," and which is express ive of sor­row.

As dogs or other mad animals, they literally "gnashed on him with their teeth," as though they would tear him to pieces. How different the condition of Stephen's hea rt and his condu ct ! This was strange conduct for the supr eme court of a na tion, whose pur­pose should be to see that truth and justice prevail.

Stephen 's Sigh t Into Heaven 55, 56. By the pow er of the Hloly Spirit, Stephen saw these

things. The Spirit revealed them to him as he "looked up steadfastly into heaven." Th ey were not addressed to the natural eye or senses. Being in the room in the temple where the Sanhedrin met did not interfer e with this vision. He saw "into heaven, and saw the glory of God, and Jesus stand ing on the right hand of God." God revealed these things to Stephen to encourag ·e him .

We cannot fully conceive the full import of "t he glory of God" un­til, as Stephen, we see i t for ourselves and realize "what it is to be

126

Arni r. 26, 1925 Sb CO D QUARTER LE SSON I V

ther e." As th e morning star fade s out in the light of the sun , so th e sun its elf , in all it s spl endor, is lost in t he gr eat er effulgence of th e glory of God.

Oth er s did not see these thing s ; Ste ph en told what he saw : "I see th e heav ens open ed, and th e Son of man standing on th e right ha nd of God." While none of these saw J esus on this occasion, did not some of th em r emember the declaration of Jesus when on trial befor e thi s court: "Henceforth ye shall see the Son of man sitting at the right hand of Pow er, and coming on the cloud s of heav en?" (Mat t. 26 : 24 .)

57. Thi s see med furth er blas ph emy t o th em and still mor e en­com·aged th em, and " they cried out with a loud voice, and stopp ed their ear s" that th ey might not hear anything further St ephen would say . Not stopping for a deci sion as to hi s innoc ence or guilt, an en­rage d mob, and not a council of just and wise men, they "ru shed upon him with one a ccord."

Saul's Connection With This 58. It was th e law concernin g one to be ston ed to bring him

fort h "without the camp; and let all that heard him lay their hand s upon his head, and let all the congr egation ston e him ." (Lev. 24: 14.) The city in which the t emple was built had taken the place of "the camp ." So Jesus "suffer ed without the gate ." (H eb. 13: 12.) It was the law al so that "t he hands of the witn ess es shall be first upon him to put him to death, and aft erwards th e hand of all th e peopl e." (Deut. 17: 7.) So in this ca se "the witn esse s laid down th eir gar­ment s at the feet of a young man named Saul."

The se witnesses laid asid e th eir out er "garm ents," or mantles , so th ey could hav e free use of th eir arm s in cas ting larg e stones upon th eir victim .

Under the Roman rule it wa s not lawfu l for the Jew s to put any man to death without the consent of th e Roman authority (John 18 : 31), but in their frenzy they broke over thi s Roman law .

Although committing murder, they were scrup ulous to observe the for m of the law of Moses in stoning St eph en without th e gate .

Th ese witnesses were the ones (Acts 6: 13, 14 ) who fal sely testi­fied that they had heard Stephen speak bla sph emy. Sau l guarded th eir garments. This is our first introduction to Saul of Ta rsus , aft er ward s ca lled "Paul." He not only con sent ed unto Step hen's deat h (Act s 8 : 1), but did his part in executin g it . H e r ealized fully ~hat he was an acces sory to it and was re spon sible with the re st for it. "And wh en th e blood of Steph en thy witn ess wa s shed, I also wa s standin g by, and consenting, and keeping th e garments of them that slew him." (Acts 22: 20.) Thi s mad e a la sting impr ession upon Paul. His r eference to thi s in lat er· years shows in wh at light thi s condu ct on this occasion was re garded by th e Lord.

Th ese very ones who cond emn ed St eph en a nd pers ecuted th e ~hur ch at Jerusalem were the r eal bla sph emer s , pers ecut or s, and "in ­Jur 1ous." (1 Tim. 1: 12-17.) Paul so regarded him self .

Stephen's Blessed Spirit 59. While th ey st oned St eph en, he call ed upon God, "sayin g .

Lord , Jes us, r eceive my spirit." 127

!<:LAM'S NOTES Al' IU L 2G, l 02:,

60. "His humility and nearness to God, are indicated by the fact , that amid these stonings he, in accordance with the approved order, knelt down to pray. If he, under these circumstances, would kneel, why should any fail to kne el in prayer? His prayer, lik e that of his Master, was for his en emies: 'Lord , lay not this sin to their charge.'

This is the spirit that plea ses God." (Lip scomb.) Think of a bruised and dying man, under suc h torture, scramb ling up from the ground in order to kne el before God in pray er for hi s murd erers, or calmly kneeling before he wa s quite stru ck to the ground!

All you who think you cannot pray for your enemie s and for those who would injur e you, look on thi s tou ching picture. Stephen wa s a man of lik e pas sions wit.h our se lves, and he did thi s amid th e bitter ,gst foes and in th e most excr uciating physical pain .

"And when he had said thi s, he fell asleep.'' Thi s is a beautiful description of death-descriptive of th e calm, restful spirit of St eph en in contrast with the ravings of the mob.

QUESTIONS Giv e th e s ubj ect . R epea t the Gold en T ext. Did you r ea d t h e R efer en ce Ma-

t erial ? Did you r ea d th e H om e R ea ding ? Who :were th e ..,Cyre ni a ns"? vVhat did so m e of th e Cy r e ni a ns

becom e a nd do ? W ho w ere th e Al exan dri a n s? vVhere wa s Al exa ndri a? What was "C ili cia"? What was it s ca pit a l ? Who w as br ou gh t up th er e ? ,vhat w as "As ia"? To wh at do es Luk e dir ec t our at ­

tention a ft er th e s ec ond p er ­se cuti on?

What murmurin g arose? Who w er e t hese Gr ec ia n s? How wa s thi s diffi culty m et, a n d

furth e1· troubl e av ert ed? Who w er e t o " loo k out " th es e

m en? ,~rh a t w er e th e ir qu a lifi cat ion s? H o\V m a ny ,vere se lec ted ? Who ap point ed th em? ,vhat g en er a ly in sur es a g r ea t

in cr ea se in th e chur ch? , v ha t sta t em ent is m a d e h er e to

sh ow th e pow er of th e go sp el? "\\Tha t is m ea nt by th e expr essio n

"o bedi ent to th e faith"? 8 ·wh at did St eph en b eco m e ?

Thr ough what pow er did St eph en perform th ese wond er s anrl s igns?

What does God r eq uir e of a ll as to th e us e of tim e and a bility ?

" Tha t ot h er on e of th e se v en b e ­cam e an evang eli s t?

9 W hat is a " sy nag og u e"? How many sy nagog ues a r e sai cl

to have b ee n in J erus a lem ? Who wer e th e " Lib e rtin es"? Who disput e d with St eph e n ?

1 o vVhy could th ey not with s ta nd Ste ph en in t hi s rli s ctrns ion ?

To ,vhnt do men r~~o rt w he n th ey d o n ot iq ,t end t o r ece ive t h e truth a nd ca nn ot ove r­t hr ow 1t by fa ir m ea n s?

1 I What did t h ey th en do? Wh a t w er e th ese m e n brib ed to

say? Stat e th e di.(fer enc e b etw' ee n th e

co ur se of p ers ec ution pursued by th e Saddu cees a nd that pur­su ed · by th e Ph a ris ees .

·1 ~ , v h y des ir e t o s tir up th e pe opl e ? ,Vho w er e th e "e ld er s" a nd th e

"sc rib es"? 13. 14 ,¥h a t was th e ch a rg e aga inst

St eph en ? By wh om and in wh a t ways did

t hey e nd ea vor t o prov e these ch a rg es?

Wh a t is m ea nt by "J es u s of Na z­a r eth"?

I.; \-\Tha t was t h e ap pea ran ce of Ste ph en' s fac e?

'r.o what did it giv e th e li e? \ Vha t s peec h follows h er e?

.;4 By what pro ces s did S t eph e n pr ov e a lJ th ese ch a rg es ?

, ,v ha t e ffec t did thi s sp eec h h ave on hi s hea rers?

vVhat do es "g nas h ed on him w ith th e ir t ee th " m ean?

,,.;. 56 Wh a t did Step h e n see? H ow was h e en a bl ed to see t he~<"

thing s? H ow did ot h er lea rn t hJl.t St eph -

e n sa w th ese thing s? ,Vh a t s tate m ent simi lar t o this

did J es us m a k e wh en on t rial ? ,;7 , ¥ hat e ffe ct did St eph en' s sp ee c h

have up on th e coun c il ? .;~ vVhe re did th e Ja w say crim.in a ls

mu s t b e ston ed .

128

,v11e re did J es us s uff er ? ,n, o must first s t on th e c rimi­

na 1? Who d id so in St eph e n 's case ? A.t who se f ee t w er e t h e ir ga r-

MAY 3, 1925 SECOND QUARTBR LESSON V

m en ts laid ? Was it law ful for the J ew s und er

Roman a uth ority to put a n y one to dea th?

The n why did they ston e St eph­en?

'l' n what ext en t was Sau l g uil ty o f the murcl e1· of Steph en?

\\ "hat clicl he ~ny nhout it in ,ifter y ears?

J O ,Yh at pra~ ·er uicl St eph n fir st of · f er whil e being stoned?

60 How did h e show his humili ty and r ever ence for Goel a nd l ove fo r hi s en em ies ?

What pray er did he off er f or hi s n on1ies?

\Yh nt dirl .'t t' ph en <lo afl er thi s prny e t·'!

LE SSON V-MAY 3

THE BENEFITS OF TOT AL ABSTINENCE Recid : Daniel 1: 1-20 Lesson T ext : Daniel 1 : 8-17

DANIEL 1. 8 But Daniel purposed in his heart that he would not defile himself with the king's dainties, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself.

9 Now God made Daniel to find kindness and compassion in the sight of the prince of the eunuchs.

IO And the prince of the eunuchs said unto Daniel, I fear my lo rd the king, who hath appointed your food and your drink : for why should he see your faces worse looking than the youths that are of your own age? so would ye endanger my head with the kin&".

11 Then said Daniel to the steward whom the prince of the eunuchs had appointed over Daniel, Hananiah, Mishael, and Azariah:

12 Prove thy servants, I beseech thee, ten days; and let them rive us pulse to eat, and wafer to drink .

13 Then let our countenances be looked upon before thee, and lhe countenance of the youths that eat of the king 's dainties; and as thou seest, deal with thy servants.

14 So he hearkened unto them in this matter , and proved them ten days.

15 And at the end of ten days their countenances appeared fairer, and they were fatter. in flesh than all the youths that did eat of th e king 's dainties.

16 So the steward took away their dainties, and the wine that the y should drink, and gave them pulse.

17 Now as for these four youths, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.

Golden text-" Dani el purposed in his heart that he would not defile him elf wit h the kin g's dain ties, nor wit h the wine which he drank. " (Daniel 1: 8.)

Time -606 B.C . Plcice- Babylon. Persons -D anie l, Hannaniah, Misha el, Azariah, Neb uchadn ezzar

and his officers. Devotional R eading,-- Ps. 65: 9-13. R efe1·e11ce Material--Da n. 1: 1-21; Da n. o.

5 129

L~; SSON V E LAM 'S N OTE S MAY 3, 1925

Home Reading-Apr . 27. M. T he Be n efit s of T o t a l A bs t i ne nce . Dan. l : 8- 1 7.

28. T. ·r h e Cunnl na- E n em y. Ps a lm 10 : 1 - 12. 29. W. T he "'\"lay of t he D ru nk a rd. P r ov . 2&: 2 9- 3 ;;. 30. T. A Gr owing Evil. I saiah 5: 11- 23.

May l . F . 'l' o ta l A bs ta ine r s. J er. 35: 5 - 10, 14. 2. S. Abs ta ining fo r Ot h ers . 1 Cor . 8 : 1-1 3. 3. S . Go d 's Gra ciou s G ift s . P sa lm 65: 9- J ~-

GEOGRAPHICAL NOTES F or a descri pt ion of Babyl on a nd th e cause of th is ca pt ivity of

Judah, see Lesson IX , Jun e 1, of Bible lesso ns of 1924.

HELP S AND HINT S FOR TEACHERS The Book of Daniel

This book is both hi stori ca l and pr oph eti cal. Th e first six chap­ters are chi efly hi sto r ical and th e re ma inder prop het ica l.

The visions of th e book, such as t he ima ge and hu~ e t ree see n by Nebuchadnezzar, th e handwrit ing on th e wa ll seen by Belshazzar, and the vision s of Dani el him self, ar e clear an d st ri ki ng , an d show to God's people in their degener acy and cap ti vity t hat God's a r m is not so shor tened that it cannot save , and to the en emi es of God's people the diff er ence betw een J ehovah and idols an d God's people and heathen s. The proph ecies of t he book ext end from Dani el' s ti me to the re surrection of th e dead.

The As syrian, Per sian , Gr ecian , and Roman empir es and the kingdom of Chri st a re all r epr ese nt ed and desc r ibed.

In the hi sto ri cal port ion of th e book Dani el is spo k n of in the third person and in th e proph eti cal in th e fir st per son. J esus men­tions Dani el as a proph et (Matt. 24: 15), and r ef er ence is doubt less mad e to him in H eb. 11: 33, 34.

Daniel Dani el wa s a young ma n of r.oblc bir th , "o f th e seed r oyal," who

liv ed in J eru sal em and who was cani ed in to capt ivity with others in the third year of th e r eign of Je hoiakim . An account of thi s is given in 2 Chron . 36 : 5-8 an d Dan. 1: 1-7, whi ch r ea d wit h care .

With Daniel and other s wer e Hananiah, Misha el, and Azariah. Th ese , like Dan iel, wer e "of th e seed ro yal and of th e nobles ; youths in whom wa s no blemi sh, bu t well favore d, and skillful in a ll wisdom, and endu ed with knowledge, an d unders ta nd ing science, and such as had abili ty t o st and in th e k ing 's pa lace. "

Daniel was one of th e most re mark abl e chara c ter s of th e Old Testament , and is clas sed wit h t he not ably wise (Ez ek. 28 : 3 ) and with tho se who had specia l pow er in rig hte ousne ·s and pr ayer with God. (Ez ek . 14: 14, 19, 20; see al so J er . 15: 1.) The book of Daniel shows his wisdom and power. By his wi sdom an d r ighteo usness he was promot ed by th e differ en t heat hen kin gs whom he serv ed to high places of t r ust and honor . "S o t h is Dan iel pr o per ed in the reign of Darius, an d in t he r eign of Cyru s t he Persi an." (Da n. 6: 28.) "And Dani el cont inued even un to the first year of king Cyru s" (Dan, 1: 21), and at lea st to th e thi r d yea r of th e r eign of Cyr us. (Dan,

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M AY 3, 1925 , SECOND QUART 1ER LE SS ON V

10 : 1.) He lived throug h t he entire seventy years of captivity and sa w h is people r eturn to Jerus alem; hence he lived t o a r ip e old age.

" H e . . . serv ed five kin gs-Neb uchad nezzar, Evil -mero dach , Bels hazzar, Dariu s, and Cyrus . F ew courtiers have had so long n reig n , serv ed so many masters wi thout fla tt ering any, been more suc­cess ful in their judgm ent of public affairs, be en so useful to the St atei; where they wer e in office, or have been mor e own ed of God, or ha ve left such an examp le to post erit y ." ( Clar ke's "Commentary. ")

Nebu chadn ezzar ordered Ashpenaz, the ma .-ter or pr ince of hi s eunuc hs, to select of the childr en of I sra el suc h young men as th e ones descr ibed above and to "t each th em the learn ing an d t he to ngues of t he Chaldeans ." They were to be trained for roya l serva nts and officers. "And th e king ap po int ed for th em a daily por t ion of th e king 's da in ties, and of the win e which he drank, and that t hey should be nouri sh ed three years; that a t the end th er eof th ey sho uld stand befo r e th e king ." (D an . 1 : 3-6.) It see ms that it wo ul d req ui re so long- for t hem to learn t he lan g ua ge and s ience of the Cha ld.ea ns.

Dani el was on e of four who were chosen. " Da niel" means " God is my jud ge ." His name wa s chan ged t o "B elt eshazzar " (ha vin g refe rence t o Bel [Baa l], th e chief god of the Baby lonians), an d mea n­ing, per hap s, "t he protection of Bel." (Da n . 4: 8.)

EXPLANATORY NOTES A Fixed Purpose

8. "Dan iel purposed in his heart that he wo uld not defile him ­self w it h the k ing's dainti es , nor wit h the w ine wh ich he drank ." Danie l led in t h is; t he oth ers fo llowed.

Lev . 11 draw s a di st inction betwe en th e clea n fow ls and beas t s which the J ews could eat and the unclean ones whi ch they we r e for­bidden to eat . It was one of t he defilem ents of the captivity of t he Jew s which came as a cu r se for th eir sins that they would have t o eat "unclea n foo d." (H os. 9 : 3, 4.) Hence . Eze ki el (4: 14 ) says: "Ah Lord J ehoYah ! beh old , my soul hat h not bee n pollut ed : fo r fro m my yout h up even t ill now have I not ea t en of that whic h diet h of it ­self , or is torn of beasts ; neit her came there abo mina ble flesh into my mout h ." Th e Jews were forbidden to eat blood. (D eut . 12 : 16, 23-25.) Th e anima ls eaten by idolate rs were offer ed as sacr ifices to th eir god s, and libat ions of wine were poure d out dur ing eac h meal to th eir gods .

. Th e following- were prob ably th e ch ief rea sons why Dan iel de­clined the food from the ki ng-'s tab le : (1) Some an ima ls and fow ls wer e unc lean; (2 ) some wer e strangl ed , or riot properly bled ; (3 ) Jlortions of ever y mea l were offere d as sacr ifices to idol ; (4) it 1~1ay ha ve been that it was int emper ate to eat " the ki ng's dai n­tie ," because t hey were corrupt ing to bod v an d min d. Th e p sa lmi st pray ed to be kept from eatin g the "dainties" of men wh o wor k in­iquity. (Ps . 141: 4.) To have ea ten "the k ing 's da int ies " would ~have been di sobed ience and dish onor to God and to have j oined

e heathe n in the wor;:hl p of id ols. This was a tempta tio n to Dan iel. ot t o ea t these "daint ies"

Would reno.er him singular and would incu1· t he disfavo r of the k!nf,t and hi s offi"«'r s ; to ea t them wou kl gra t ify the nntu r al anpet it e. Bu t ,

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LESSON V ELAM'S NOTES MAY 3, 1925

regardle s of con sequ ences, Daniel declined to ea t th e king' s food. How did he succ eed in overcoming the temptation? He "purposed

in his heart" that he would not. A fixed purpo se and a strong will are necessary to overcome temptation and to pur sue the right course. Ev ery tim e one yields to temptation he weakens his will power until finally he lose · all will power. Da niel "reque sted of the princ e of th e eunu chs tha t he migh t not defile him self ," and reques ted a dif­ferent diet.

Daniel and His Companions · Gained the Favor of the Rulers

by Being True to God

(). By hi s pruden ce and prop er deportment Dani el gain ed the favor of Ashpen az. "God mad e Daniel to find kindne ss and com­pa ssion in the sight of the prince of th e eunuchs." God cau sed Jo seph to find favor in the eyes of Potiphar and th e keeper of the prison. (Gen . 3!l: 1-6, 21-23. ) P a ul found favor in th e eyes of tho se who had him in charg e whil e a pri soner.

10. Dani el and hi s compani ons were following th e wi sdom of God: Ashpenaz, th e wi sdom of men. Ashpenaz thought that should Daniel and hi s companion s not eat th e food and drink th e wine the king had appoint ed, th ey would not keep up th eir phy sical health and appearan ce, and would be "wor se looking" than th e oth er youths in training, and thus hi s h ead would be endang er ed with th e king; hence he said he f ear ed th e kin g . Nebuchadn ezzar had slain Zede­kiah' s son s befor e hi s eyes and had put out th e eye s of Zedekiah (2 King s 25 : 7; Jer. 39: 6, 7); also he thr eaten ed to kill hi s own wise men becau se they coul<I not reprndu ce and interpr et hi s dr eam ( Dan. 2: 5, 12) ; henc e Ashp enaz might well f ear him .

Like Ashpenaz, many now cann ot see how di scipl es of Chri st can be su stain ed spirituall y on th e pu re , simple wor hip God ha s ap­point ed and th e study of hi s ·word , and they think it is ne cessary to fea st upon "the dainti es" and wine of man' s appointm ent. Neither are th ey willin g to dis ca rd, like Dani el, the win es and "dainti es" of man' s appointment for the pul se and water of God' s appointment .

Lik ewi se some disciple s of Christ cannot see now how they can go contrary to some regulations of civil governm ents in ord er to obey God and be sustained; but Daniel was and Chri stians will be now.

11-13. "The prin ce of th e eunu chs" had appoint ed over Daniel. Hananiah, Mishael, Azariah . and th e other youth s a "st eward," who se bu siness it wa s to furni sh their food and look aft er their com­fort. To thi s st eward Daniel made the propo sition that he and his companion s should be fed on pul se (h erbs 01' grain )-pea s. beans, wh eat, barl ey, et c.- vegetabl e food) and giv en wat er to drink for t en da ys a s a t est: whil e th e oth er youth s should eat "th e king's dainti es" and drink hi s wine; and then to comp are th em · and dea l with them accordingly. Th ere is nothing- better to drink than good water.

14, 15. Th e steward accepted the proposition, ac ted according-ly, and at th e end of the ten days th e count enance of Daniel and his compani ons "app ear ed fair er. and th ev were fatter in flesh, than all

\ th e vouths th a t did eat of th e kin g's dainti es ." Ri g-h t n v r fea r .· inves ti gati on and a i es l.

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MAY 3, 1925 SE COND QUARTER LESSON V

Stl'ong drink does not produc e fail' countenanc es, health, and ·tre ngth of body and vigor of mind. Young men in schoo ls and col­lege s addicted to the use of tobacco are not capable of as high at­ta inment s as those who abstain from it s use. Banks, railroads, ~tore s, manufactori es , etc., di scriminate against boys and men given to trong drink. No young man ever los t a position because h e did not u e tobacco or whisky, or because he in every way controlled his appetites.

16 . Se eing- t he effects of th e different courses of food upon the dif­fer e nt ~·ouths , th e s tewa rd "took aw ay the king' s dainti es, and the wine ." from Dani el and his companions "and gave them pulse."

17 . "Now as for these youth s-." Th ey were young men, at least a bout grown. As a r eward for th eir abstinence from that which was defiling and corr upting and fol' th e ir rig ht livin g, "God gave them know ledge and skill in all lea rnin g and wisdom" - that is , in scienc e and lite rature of th e Chaldeans. "And Danie l had under sta nding in v isions and dream s." He surpa sse d the most learned and wisest Baby lonian. God enabled Dani el by in spiration or miraculous knowl­edge to int erpr et N eb uchadn ezzar ' dr eams of ch apters 2, 4, and gave him th e vi sion s revea led in this book of Dani el.

The Result

The greatest and best thing yet to learn is the r e ·ult of the cour se th c,;e yo ung men pur sued, as stated in verse s 18-20.

18. "And at th e end of t he day s"-the thre e yea rs (v er se 5) the king had appointed for the ir training - "the prin ce of the eunuchs brone: ht" all th e youths who were in training "before N ebuchadn ez­zar ."

19. "And the kin g commun ed with them" -f'xa min ed them or talke d w ith them conce rning these matter s of importance. "And a111on(l' th em all"-all the youths from all provin ces who had be en in ti:ai ni ng- "wa s fo und none lik e Daniel. Hananiah, Mishael, and Aza­r1ah ." "Therefore stood th ey before the kin g." It see ms that four such were wanted to become th -e kin g's at t endant s and high officer s, and these Hebr ews were chosen because of the ir supe r ior ability. Officer s and -,;i,rvants stood in t he nr ese nce of k in gs . "S ees t thou a 111a n dilig-ent in hi s busine,; s ? he shall stand before kings; he sha ll not sta nd befo r e mean -men." (Pr ov. 22: 29.) ·

20. "In every matter of wisdom and und ersta ndin g, concerning whi ch t he king- in quired of th em, he found th em ten tim es better than all the mag icians and enc hant ers , that were in a ll hi s realm."

,~, e know but littl e about th ese "mag ician s and ench ante r s;" they WPre "nrobably the am e a s ohilosophers and a stronom ers among u s." (Cla rk's "Commentary .") "And Dani el continued eve n unto the fir st Yea r of king Cvrus" (ver se 21) . throu gh th e r eiirns of different king s, to the end of the Cha ld ean em pir e and into the beginning of the Per­~ian empire. wh en Cyn1s took Baby l0n and iss ued hi s .-edict for re­huild ing the t empl e at J erusal em (Ez ra 1: l-4). Longer s t ill did Danie ] continue. (S ee Dan. 10: 1.)

Thi s lesso n is design ed to teac h that, wheth er in fr eJ om or in cantiv ilv . h who pm· suP.s th ~ ri ,-,·ht <'nur se nnd faithfully and firmly ~<'rves God will a lw avs be blesse d. Tt is a woeful dece pti on of in to

LESSON VI E LAM' S NOTES MAY 10 . 1925

think that men must do wrong in order to pro sper . " When a man's ways please J eh ovah , h e maketh even hi s enemi es to be at pea ce wit h him ." (Prov . 16: 7 .)

QUESTIONS Gi ve th e subj ec t. R epea t th e Gold en T ext . Giv e th e tim e, p lace. a nd p er sons. Diel y ou r ead th e R ef er ence M a -

teri a l ? D iel y ou r ea d th e Hom e R eadi ng? Can yo u Joe.at e a nd d esc r i b e Ba by­

l on? Into w ha t parts i s th e bo ok o f

D ani el clivicl ecl? ·wh a t empi r es ar e d esc ri be d ? vVh o i nclor ses D a ni el a s a pr op het? Wh a t con stitu tes D ani e! a r e-

ma rk a b l e c ha r ac t er? W h en wa s h e c.ar r i ecl in to c,i.p-

tivl t y? Of wh a t famil y w as h e? Fo r wh at w as h e no t ed? H ow l ong clicl h e continu e in th e

ser v ice of th e king s of B aby lon ? \ V hat king s clicl h e serv e ? \ Vh a t oth er s w ere t a k en a w ay

i nt o cap t i v i ty with D a ni el ? Wh om did N ebu chadn ezza r o r -

der A shp enaz to se l ect? F or wh a t purpos e ? U pon wh at w er e th ey t o b e fe d "! Into wh at w er e t h e ir nam es

chan ge d? Wh a t d oes " D a ni el " m ean? \Vh a t is th e m ea ni ng of " Be l t -

sha zza..1'"? 8 \ Vh at did D ani el purp ose in hi s

h eart? \Vh y w ou l d th is h a ve b een d efi l e­

m ent? Jn what w ays w as t h is a te mp ta­

ti on to D ani el? \ •Vh a t r equ es t <lid D a ni el m ak P o f

th e pri nce of th e eunu chs? H \ -\Tha t d id Goel gi ve Dani el i n t h e

s ight of A hp enaz ? \ V ho el se f ound f av or in t h e ey es

of th ose wh o ha d t he m in charg e?

H ow w as thi s d on e? Io 'iV h y ditl As hp enaz f ea r :siebu­

ch adn czza r? \Vh ose wi sdom w as h e fo ll ow i ng.

and who se wi sdo m w as Da n i el f o ll owing?

vVh a t do som e prof esse d di sc i p les of Chri st seem t o thinl < n ow is n eces sa r y ?

I I - 13 Wh a t i s "pul se"? Wh a t pr opos i t ion did Dani el make

t o th e st ew a rd? 14 , 1 ,; \V hat wa s th e r esult of thi s

tes t ? \V ha t does I n t em pe r an ce do f or

a ny one ? A ga in st wh om clo busin ess con­

ce r ns di sc rin1in a t e ? \ Vh a t n ever l os t a young m an a

p ositi on ? IG \Vl rn.t th en did th e st ew a rd .· do

fo r Da ni el a nd h is comp a nions? 17 H ow did God rew a rd th ese

yo uth? \ Vh a t m or e d id h e clo for D ani el?

18 H ow l ong w er e t h ey in tr a in i ng? 'iV h o bes id es D a ni el a nd hi s com ­

pa ni ons w er e br ou ght b efor e t h e king?

I !J \Vh a t di d t he king d o with a ll ? 'iVh o w er e ch ose n t o st a nd bef or e

th e king? \ Vh y w er e t h ey ch o ·en?

20 H ow far did th e kin gs find th ese f ou r a head o f th e m agi c ians a ncl enchant er s of hi s r ea lm?

\\ ' ho w er e th ese m a gi ci an s and en h an te rs?

H ow long did Dan i el co n t inu e In th e serv ice of th ese kings?

\V ha t i s th is l esso n desi gne d t o t eac h?

L ESSON VI-M AY 10

PHILIP AND THE ETHIOPIAN TREASURER L esson Tex t: Acts 8: 26-39.

ACTS 8 . 26 But an a ngel of the Lord spake unto Philip, saying, Arise, and go to wa rd the so uth unto the way that goeth down from Jerusalem unto Gaza: the same is desert.

27 And he ar ose and went : and behold , a man of Ethiop ia , a eunuch of great a u thority under Candace, qu een of the Ethiopian,, who waa ov er all her trea sure, w ho h a d come to Jerusalem to wor· ship;

28 and he was returning an d sitting in his chariot, and waa ,·ead· ing the prophet Isaiah .

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MA Y 10, 1925 SECOND QUARTER L ESSO N VI

29 And the Spi r it said unto Phil ip , Go near , and join thyself to this chariot.

30 And Philip ran to him, and heard h im reading Isa iah th e pr ophet , and said, Underata ndeat thou wh a t t hou readeat?

31 And he said, How can I , except so m e one shall guide me? An d he besought Philip to com e up and sit wi th him.

32 Now the passage of the s cripture which he was readi n g was this, He was led as a sheep to the slaughter ; And a s a la mb befo re hi s shearer is dumb, So he openeth not his m outh:

33 In his humiliation his judgment w as t a k e n away : His gene ra­t ion who shall declar e? For h is li fe is ta ke.n fr om the earth .

34 And the eunuch answered Philip, a n d said, I pray thee, of who m speaketh th e prophet this? of h imse lf, or of some other?

35 And Phil ip opened hia mouth, and beginning from this scrip­tu re, preached unto h im Jesus .

36 And as they went on the wa y, they came unto a certain water; and the eunuch saith, Behold , h e r e is wat e r; what doth hinder me to be bapt ized?

38 And he commanded the chariot to stand still : and they both wen t down into the w a ter , both Philip and the eunuch ; a nd he bap­t ize d him.

39 And when th ey ca me up out of t he wate r, t he Spirit of the Lor d ca ught a wa y Phil ip ; and the eunuch saw him n o more, for he we nt on his way rejoic ing.

Golden T ex t-"The opening of thy word giveth light; it g iveth understanding to th e simple ." (P s. 119 : 130.)

Time-Between A.D. 30 and A.D. 37. Place-Road fro m J er usale m to Gaza. Persons- Phil ip and the eunuch. Devotional R eadiing- I sa. 53. Reference Materia/..-1 Cor . 2 : 1-5; Acts 16: 32; Rom. 10: 16,

17; 1 Cor. 15: 11; Acts 15: 7; 2 Th ess. 1: 10. H 01ne Reading-

May 4. 111. Ph il ip In Sam ar ia. Acts 8: 4-13. 5. T. P hilip a nd the Ethiopia n Tr eas ur er. Acts : 26-30 . 6. ,v. Th e Cleansing Word. Psa lm 119: 9- 16. 7. T. Th o Iliumi nat ing , ,vord. Ps a lm 119: 10 6-11 2. 8. F . Th e L ove Insp iring \V ord. Psa lm 119: 97- 10 4. 9. S. Th e Invit at ion . I sa i.ah 55 : 1-5.

10. S. Th e Suffering Saviour. Is a iah 53: 7- 12.

GEOGRAPHICAL NOTES We know that Samaria was the middle sect ion of Pa lestine and

the city of Samar ia was its cap ital. Et hiop ia was t he country in Africa South of Egypt . "Rece nt t horo ugh explorations of the country" show "t hat t her e

was a Roma n paved road leading from Jer usa lem direct to Gaza, some tra ces of whic h are still visible, though the route, in the ro ughest Part, is impassab le for vehicles . This road is laid down on the great map of P alestin e made from the surveys [of the P alestine Expl ora tio n Fu nd of Great . Br itain ], and can be easi ly traced by any one in possession of the map. The whole di st an ce fro m city to city is about fifty mile s, and t he directio n from J erusale m is nearly due Southwest. (McGarvey .)

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LESSON VI ELAM'S NO T ES MAY 10. 1925

Thi s desert was not a ba rr en wa ste, but a n unin habited region . (Matt. 14: 15-19; Mark 6: 35-39; John 6: 10.)

HELPS AND HINTS FOR TEACHERS E mpha size aga in the fact t hat Acts of Apo stl es is a book of

con versions . It shows how Chri st was preached, what sin ner s were told to

do to be saved, and how chu r ches were tarted; it shows how the apost les car ri ed out t he Great Commi ss ion.

It see ms plain t hat all who des ire to kn ow th e tr uth would begin with the apo st les at J er usa lem and lea rn what they taught si nn ers to beli eve a nd to do to be sav ed and how chur ches we re set to work.

EXPLANATORY NOTES The Persons

26-28. In this case of convers ion all t he agencies are empl oyed that can be em ployed in one's conversion-t he Lord, the ang el, t he Spiri t , and Philip.

The prea cher (Phi lip ) was at Sa mari a, a nd t he man to be con­verte d was fifty or sixty mil es away and traveling back to hi s hom e, which was over twe lve hundred mil es fro m Jerusalem.

Ca nd ace was queen , at this ti me, of Ethiopia. Thi s eu nu ch was her treasurer, havin g in her kingdom "grea t

authority," and "w ho was over all her trea sur e." He had been to J er usa lem to wors hip God und er the law of Moses. Thi s is a ll he kn ew . He was ema sc ulated, and, th er efore, was not permitted to enter the Jewish court-t hat is, "t he a ssembl y of J ehovah" (Deut. 23 : 1) , but as a Gentile, or strange r , was allowed to wor ­shi p God. (Isa. 56: 1-8 .)

The Lord's Way of Converting This Man

Th e way t.he Lord went about conv ert in g this man should pro ­fo un dly interest . a ll.

God fir st was interested in hi s convers ion, a nd set in operat ion agencies to in str uct him in th e way of t he Lord before he was aware of it.

Th e fir st agency u sed was the angel. But where and to whom did the ange l appea1·? Not to t he man to be conver ted, but to the preac her in ord er to se nd him to the man to be converted. "But an angel of t he Lord spake unt o P.hi,lip . ... And he arose a nd went." (Verses 26, 27.) Thi s is th e part th e angel performed in this conv er­sion. Th en he departed. It wa s not nec ess ary for the eunu ch even to know of th e a nge l' s visit to Phi lip.

The good Lor d so arranged ma tters in hi s provid ence that Philip reached the appo in te d place ju st in tim e to meet th e per son in whose behalf he had been sent. Somewhere along' th is road from J er usale m to Ga za, not a gre at way fr om J eru sale m, Philip met wit h t he eunuch.

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MAY 10, 1925 SECOND QUARTER · LESSON VI

The Work of the Holy Spirit 29. Th e next agency emp loyed in this ma n's conversion is the

Roly Sp irit. To ,vhom did th e Spirit come ? Diel he come directly and mir ac u­

lously int o the heart of the eunu ch ? Th en if he did not in t hi s case, when such an operation of the Spirit see med most needed , who will a sum e that he does in any case? The eunuch st udi ed th e Scrip ­tu res . Th ere wa s no one to teach him . He had never heard of J esu as the fulfillm ent of this. prophecy. He was go in g over twelve hundr ed mil es from Jerusal em int o heathendom . Tow will not God ·encl hi s Spirit into this man's hea rt to enli ghten and convert him ? Goel did send the Spirit, but he sent him to Philip, and the Spirit sai d: "Go near, a nd join thyself to this cha riot ." Phi lip alr eady possesse d some miracu lous g ift of the Spirit and the Spirit dir ected him in word to jo in the char iot. Th e Sp irit sai d it to him , and did not i1im­ply "imp ress" him that he ought to do it . Lik e the angel's visit, the

pirit sa id this to Philip in order to get him and th e eunu ch to­gethe r. But for this the chari ot might have passed on wit hout a serio us thought from Philip ."

The Spirit influ enced the eunu ch through the word s of Philip.

The Work of the Preache r Was to Preach Christ 30. In obedi ence to the Spirit, "Phi lip ran to him , and hea rd him

read ing I sa iah th e pro phet ." H e was reading aloud. Not a Chri s­tia n an d like other J ews , h is conce ption of the Mess iah and hi s kingdom was: an ea rthl y rul er, with a temporal, politica l govern­ment. So Philip asked: "Understandest thou what thou reade st?"

31. It was hard for the Jews, as we see in t he case of P eter (Ma tt . 16 : 21-23), to und er sta nd that their Messiah should be re ­je cte d and slain; but this was because th ey had not a ll a long be­lieved Moses and th e p roph et s. (John 5: 46, 47; Lu ke 24: 26, 27.) The eunuch frankly conf esse d he did not und ersta nd t he passage, and beso ught Philip to instruct h im. When we do not understand an yt hing, it is best and hon est to fra nkl y say so.

32, 33. "The pas sa ge of th e scr ipture wh ich he was reading was" Isa . 53: 7, 8. Certainly wh en und erstoo d this is one of the best Passa ges in the Old Test am ent to lead one to the accepta nce of J esu s. The eunuch rea d that some one "was lead as a sheep to the slaug h ter ; and as a Jamb befo r e hi s shearer is dumb, so he openeth not hi s mouth "-t hat is, he wa s as unr esisting as a sheep and as mild an d uncomp lai ni ng as a lai;nb. A~ a sacr ifice . J esus i8 ca lled '' th e Lamb of God, that taketh aw ay th e sin of the wor ld." (John 1:29.) Yet, " in hi s humil iati on hi s ju<lgment was ta ken away ."

The man of thi s prophe cy was to be humiliated , mi streated, abu sed, denied a just and fair tr ial, and finally kill ed. Je sus was deprive d of such a trial, and the j ust sentence so ofte n repeated by Pi lat e that he saw no cause for hi s death wa s taken away . He offered no resi tan ce and we n t unju stl y cond emned to the cross . "H is ge neration who shall declare? for hi s life is t aken from the earth." I sa. 53: 8 reads: "And as fo r hi s g·enerat ion , who among them cons id ered that he wa s cut off out of the land of the living?"

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LESSON VI ELAM'S NOTES MAY 10, 1925

He lef t no generation or posterity to be declared, and hi s lif e "was cut off out of the land of t he living."

34. The eunu ch was a thoughtful reader, and wanted to under­stan d whom the prophet meant; so he asked Philip if the prophet spoke of h imself or of some other man. He kn ew nothing to suit this scripture.

What Is It to Preach Jesus? 35. This furnish ed Philip a most sp lendid opportunity; so he

"ope ned his mouth , and begi nning from this scr ip ture, preached unt o him J esus." He showed how J ·esus was th e one mea nt by I sa iah- was the fulfillm ent of t hi s prop hecy ; hence he show ed the pure and spotless lif e of J esus, h is meekness and suffer in g, his un fair an d unjust trial, hi s death and shed blood, h is burial and resurrection, hi s triumph and ascensio n to heave n .

Th ese facts placed beside t hi s prop hecy were eno ugh to con­vinc e the eun uch that J esus of Nazaret h was the fulfillm ent of it.

Philip referred to other prophecies and show ed that a ll things "whi ch are WTitten in t he law of Moses , an d the prophets, and the psalms" concernin g the Messiah were fulfill ed in J esus. (Luke 24: 44.)

He al so showed that the world must be saved thr ough fait h in Je sus ; that all mu st believe in him as th e Chri st of God and Saviour of men, rep en t, and be baptized in hi s name for the remission of sins, and in self -sacr ifice follow him as the great exemp lar.

36. Philip preached all thi s, beca use "as they went on their way" and "came unt o a cert ain wat er," th e eunu ch sa id: "Beho ld, here is wate r ; what doth hind er me to be baptized?" Had not Philip preached bapt ism with other thin gs whic h he preach ed , the eunuch would hav e never asked to be baptiz ed, for h e would never hav e known that he ought to be baptized. How did he kno w any­thin g about being baptiz ed? Th ere can be but one answer to this questi on: In preachin g to him "Je sus," Ph ilip ta ught h im what J esus command s in regard to bapti sm. It is Jesus who says: "He that beli evet h and is baptiz ed shall be save d; but he that disbe­li evet h shall be condemn ed." (Mark 16: 15, 16.) On the day of P ent ecost, guided by the Spirit of God, Pet er prea ched J esus to the multitud e, exhort ed a ll to bel ieve in him , and when those who did believe asked what to do, to be save d, h e said: "R epent ye, and be baptized every one of you in the name of J esus Christ unto the re mi ssion of your sins, and ye shall rec eive the g ift of the Holy Spirit." ( Acts 2: 36-38.) Thus Phili p preached to th e eunu ch; thu s all who preac h Christ mu st preach.

"The Good Confession" 37. " Th is verse is left ou t in the best manu scripts, and left

out of most of the ear lier ver sions. Hack ett say s: 'Yet the inter­polation, if it be such , is as old certainly as the ti me of Irenreus.' He cit es it. A.D. 178; Cyprian, A .D. 248; J er ome, A.D. 388; and Augustin , A .D. 400; yet in ma ny of the earlier ver sions and manu­scri pts it is wanting. It has genera lly been r ej ecte d as an inter­polation by recent translators and commentator s .. . . It s inter­polation shows that it was in use when it was int erpo lat ed . Philip

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Nl AY 10, 1925 SE COND QUARTER LESSON V .i

demanded, as the condition of baptism, th at the eunuch should be­lieve . Every one who baptizes should demand the assurance of fa ith. The direct way to as sure this is to conf ess faith in Christ . . . . It is the duty of every one who comes demanding baptism to give a ssurance of faith . Th e easy and dire ct way is to confess it ." (Lipscomb.)

On the confes sion of Chri st, see Matt. 16: 16; 1 Tim. 6: 13, 14. Befo re Pilate, Jesus witne ssed " th e good conf ession," and Timothy made it. But to confess Chr ist tru ly is to obey him at all hazards. " l f thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thy heart that God r a ised him from the dead, thou shalt be saved: for with the heart man believeth unto ri ghteou sness; and wit h th e mouth confe ssion is made unto salvati on." (Rom. 10: 9, 10.)

The Eunuch Was Baptized 38. The eunuch "cornmancl ecl th e chariot to stand still: and they

both went down in to the wa te r , both Phi lip and the eunuch; and he bap tiz ed him."

Going to the wat er and going down into the water were not the bapt ism; th ey wer e necess arily in order to the baptism; for cer­ta in ly Philip and the eunuch would not hav e don e such an unne ces­sary thing as to wade down into water had it not been neces sary. Thi s done, then Philip baptiz ed him. Th e word "b aptiz e" expres ses what was done after they had gon e down into th e wat er. Philip dipped th e eunu ch, immersed him, buri ed him. (Rom . 6: 3, 4; Col. 2: 12.) To have pour ed water or to hav e sprinkled wat er on the eunu ch, it would not have been nec essary to go even to the water, and most certainly not necess ary to go down into it; but, as in case of all immersions to-clay, it wa s necess ary in order to im­mer se him.

39. Having baptized th e eunuch , th ey, of necess ity, again went "u p out of th e water." If any man to -day were describin g immer­sion in the simp lest way, he would be compelled to use the language given here: they went down in to the water, he bapitz ecl him, and "they came up out of the wat er."

"The Spirit of the Lord caught away Philip; and the eunuch saw him no more;" and he "was found at Azotus"-this seems to teach that Philip was mira culou sly "caught away." Whether this Was mirac ul ous or not, th e Spirit caused Philip her e as suddenly to lea ve the eunu ch as he had lately approa ched the chariot .

Here we lose sight of the eunu ch. The last we hear of him are echoes of joy, for he went on hi s way r ejoicing becau se he had learn ed and obeyed th e tr u th. While it is rea sonable to sup pose, a s tradition declare s, that he went back and preached th e gospe l to the Ethiopians, Yet we have no positive proof that he did. Azotus was on or near ~he eacoast, halfway betwe en Gaza and Joppa. Philip from here Journ eyed northward. ( Verse 40.)

QUESTIONS Giv e th e subj ec t. Repea t th e Gol d en T ext. G ive l he tim e, place, and per sons . Did y ou r ead th e R ef er ence M a -

lP ri al? D i,l yo u r ea rl lh P H om e Readin g?

139

Wh a t and wh er e w as Sa mari a ? \ V hat an d wh er e w as E thi opi a? D esc rib thi s r oa d as it th en w a s. \ ·Vhat i s th e di sta n ce a nd dir ec -

ti on fr om .Jeru sa l em to Gaza ? \\ Tha t w as t hi s dese r t ?

LESSON VII ELAM'S

·\\ ' ha t cloe A c ts of Ap os t les show '/ vVh a t , th en, is th e best w ,ay to

l earn wh a t s inn er s mu st d o t o b e saved?

2G-2 N a m e a gc nci s e mpl oy ed i11 th e co nv er si on of I he eunu h '?

Wh o Qnd \\'h a t w a s he '? Wh a t a rran g em ent clid th e Lortl

n·ia.k e to in stru ct th e e unu ch ? \\ ' ho wa s th e fir . t per son em-

pl oy cl? \Vh a t part lid th e an g el perf o rm ? \\ rher e had th e eunu ch b een? What w as he r ea ding on hi s r e -

turn? vVh a t do y ou r ead when mak i ng a

journ ey? Why wa s he a fit subj ec t for in­

structi on? 2a \\ ' hat w as th e nex t ag ncy used

in this conv ersion? To wh om did th e Spirit app ea r ? H ow did h e m a ke Philip und er ­

st a nd what to do? \Vhy clicl not th e pirit go di­

r ectly t o th e eunucl1 and en ­light en hi s h ea rt, a nd no t bring Ph il ip a round from Sa mar ia t o pr each t o on e m a n?

H ow did th e Spirit influ en ce th e eunu ch?

30 \ V ha t did Philip clo ? \\ ' h er e wa s th e eunu ch r eading? \\ ' ha t w ould th e eunu ch , lik e all

J ews. think about th e M essiah 's kingd o1n?

What qu es ti on clid Philip ask him?

3 1 \Yh y w as it ha rd f o r th e J ews t o und er st a nd that th e i r M ess ia h should be r ej ec t ed ancl s la in?

\Vh a t frank conf ess ion did t he eunu ch here mak e ?

Wh a t sh ou l cl w e always co nf ess? ~2. 33 R ep eat th es v ers es.

OTES MAY 17, l!)2fi

To wh om does th e pro ph et r ef er '/ In wh a t r esp ects wa s J esus li ke a

sh ee p and la mb? \\ Tha t is m ea nt by " In hi s hum il i ­

ati on l1i s jud g m ent wa tak en a ,va y"?

\\ That is m ea nt by " Hi s g en er a ­tion wh o sha ll dec la r e"?

:1 I \\ Thy do y ou supp os th e cu11uch w as a th oug htfu l r ead er?

\\ That qu es ti on did h e as k ? :L; \Vh a t did Philip cl '?

\Vh a t is it t o pr a.ch .Jes us? vVh a t th en did I hi l ip exp lain to

him? Wh a t mu st all do t o b e sa ve d?

~u U nto wh at clicl th ey co m e ? Wh a t r equ es t did th e eunuc h

1nak e ? In wh a t w ay a lon e cou ld the

eunuch hav e ev er l ea rn ed th ere is su ch a co mm a nd as. " B e bap­tiz ed"?

\Vhat did P et er t ell p eopl e t o be­li ev e and clo to b e sav ed?

\Vhat mu st a ll pr each who pr eac h Jes us?

37 Why is this v ers e l eft out of the R evis ed V er si on?

vVh.a t oth er pas sag es t eac h t hat J es us must be conf ess ed'?

as \\ That did th e eunu ch comma nd t h e char iot to d o and wh.\'?

\-Vh a t th en did h e and Phi l ip clo? · , V hy go down into the w a t er? vVhat did Philip d o fo r h im afte r

th ey g ot d own i nto th e water? , ¥ hat does "bapt ize" m ean?

3~ Wh a t did th ey th en do? What becam e of Philip? ,vhat did th e eunu ch d o ? Why ? ViTher e wa s Phi l ip found? Wh er e is th a t ? ·what n ext did Ph il ip th en do ?

LESSON VII-MAY 17

SAUL BECOMES A CHRISTIAN

L esson T ex t: Acts 9: 1-12, 17, 18

ACTS 9 . 1 But Saul , yet breathing threatening and slaughter against the disciples of the Lord, went unto the high priest.

2 and asked of him letters to Damascu& unto the &ynagogues , that if he found any that were of the Way, whether men or women, he might bring them bound to Jerusalem.

3 And as he journeyed, it came to pass that he drew nigh unto Damascus : and suddenly there s hone round about him a light out of heaven:

4 and he fell upon the earth, and heard a voice saying unto him, Saul , Saul , why persecutest thou me?

5 And he said , Who art thou, Lord? And he said , I am Je au• whom thou persecutest :

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MAY 17, 1925 SECOND QUARTER LESSON VII

6 but rise, and enter into the city, and it shall be told thee what t hou must do.

7 And the men that journeyed with him stood apeechleu , hear­ing the voice, but beholding no man.

8 And Saul arose from the earth; and when his eyes were opened, he saw nothing; and they led him by the hand, and brought him into Damascus .

9 And he was three days without sight, and did neither eat nor dri nk.

10 Now there was a certain disciple at Damascus, named Ana ­nias ; and the Lord said unto him in a vision, Ananias, And he sa id, Behold, I am here, Lord.

11 And the Lord said unto him, Arise, and go to the street which is called Straight, and inquire in the house of Judas for one named Saul, a man of Tarsus: for behold, he prayeth;

12 and he hath seen a man named Ananias coming in, and laying his hands on him, that he might receive his sight.

17 And Ananias departed, and entered into the house; and lay­ing his hands on him said, Brother Saul, the Lord, even Jesus, who ap peared unto thee in the way which thou camest, hath sent me, that thou mayest receive thy sight, and be filled with the Holy Spirit.

18 And straightway there fell from his eyes as it were scales, and he received his sight; and he arose and was baptized.

Golden Text--"If any man is in Christ, he is a new creature." ( 2 Cor. 5 : 1 7.)

Time-Generally supposed to be A.D. 37. P/cice-Near Damascus. P ersons-Jesus, Saul, those with Saul, and Anania s. Devotional Reading-Ps. 32. 1-7. Reference Mati w ial-Acts 22: 1-21; 26: 1-32. Ho1ne Reading-

May 11. M. Sa ul th e P ers ec ut o r . A c t s S : l- 3 ; 9: ·1 , 2. 12. T . Sau l B ecom es a Chri s tian. A ct s 9 : 3-1 8. , 13. w. Th e St ory as T old to Agripp a . A c t s 2G: 12- 20. l.4. T. .Jus us a nd Nicod e mus . John 3 : l· . 15. F. Th e Conv er s ion of Zacc hae us . Luk e 19: 1-1 0. 10. S . Salvation Through Faith. 1 .John 5: 1-1 2. 17. S. Co nf ess ion and Forgiv e nes s. Psalm 32 : 1-7 .

GEOGRAPHICAL NOTES Damascus is about 130 miles north from Jerusalem, is the

capital. of Syria, an d is probab ly the oldest city in the world. It now has a bout 150,000 inhabitants. A railroad runs to it from Beirut, a town of about 80,000 inhabitants on the Mediterranean Sea. There were many Jews there at the time of this lesson, as the number of synagog ues shows .

EXPLANATORY NOTES Saul Continues His Persecution

1. "But" shows th e contrast between the work of Philip in pr each ing Christ and that of Saul in persecuting Him, and resumes the narrative from Acts 8: 3. Although some ti me had elapsed, Saul "yet" (st ill) soug ht with increasing animosity the destruction of all di ciples of Jesus.

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LESSON VII E LA M'S N OTE S MAY 17, 192G

"Br ea thing threatening and sla ught er " shows , as he says , that he was "e xceedingly mad. " "And puni shin g t hem of tentim es in all the syn agog·ues, I st ro ve to make them bla spheme; and being ex­ceedin g ly mad against th em, I per secu te d th em even unto foreign cities." (Acts 26: 11.) Othe r s at J eru salem besid es Ste phen had been martyr ed , and Saul gav e hi s voice aga inst th em. (Acts 26: 10.)

Th e high pri es t wa s pr es ident of th e Sanhedrin, or Jewi sh council.

2. Sau l, of his own a ccord, desir ed lett ers of autho r ity to arrest a ny Chri stian that he might find in Dama scus. The J ewish council could arr est and impri son, but could not put to death. Saul's com,. mission was "fr om th e 1chi ef pr iests" (Act s 26 : 10) and elders (Acts 22: 5), or t he Sanh edrin, and wa s addr essed to th e synagogues in Damascus.

That arre st s could be mad e in Damascu s upon the authority of the coun cil in J eru salem show s th e power of that court.

"The Way" is a phra se whi ch appli es to Chri stianity. Paul "per secuted th is Way unto th e dea th" (Acts 22: 4), and it was evil spok en of ( Act s 19: 9). J esus is " th e way, th e truth , and the life" (John 14 : 6); it is " the way of salvati on" (Acts 16: 17) and th e way of worship (A ct s 24: 14 ), whi ch some ca ll "heresy;" it is the highway of holine ss (I sa. 25: 8 ) and the "n ew and living way" (Heb. 10: 20) ~ Ther e can, th en , no mor e be two ways of salvation than th ere ar e two Chri sts or tw o syst ems of Chri stianity.

Saul's pers ecution wa s again s t women as well as men; none escaped hi s fury. H e des ir ed to brin g th em bound unto J erusalem for puni shment.

The Great Light and Its Effect 3. It is not stat ed how Sau l and hi s company traveled. In

whatev er way they trav eled, it r equir ed several day s to make the journey. As he dr ew near the city, "s udd enly th ere shone round about him a light out of hea ven ." It wa s "ab out noon," wh en the sun was bright est, and it wa s "a g r eat light" (A ct s 22 : 6) , "ab ove the br ightn ess of th e sun " (A cts 26: 13 ). Thi s wa s a miracle . This light was from th e glorifi ed Son of God, "the Sun of Ri ght eous ­ness ," as seen on th e mount of tran sfigura t ion and on Patm os (Rev . 1: 12-18), fo r in the mid st of thi s splendor Paul saw J es us (ver ses 17, 27; Act s 26: 16; 1 Cor. 15 : 8).

4. Under thi s int ens e light he "f ell to the earth," smitt en with blindne ss and filled wi th awe. Tho se with him saw th e l.ight, and were afraid ( Act s 22: 9), and fell to th e ground. ( Act s 26: 14.)

The Voice Th e Lord spoke t o him in plain word s whi ch could not be mis­

understood. Those with him heard the sound of thi s voice (verse 7), but did not understand the word s spoken. (Acts 22: 9.) We fre­quently say we do not hear a per son, wh en we hear hi s voice, but do not und er stand his word s.

"Why per secute st thou me ?" To per secut e his di scipl es was to persecute J esus . "If Saul strik es th e disciple s in Dama scus, Christ feels th e blow s in heav en." (J ohn on.) As we now treat the

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MAY 17, 1925 SE CO D DARTER LESSON VII

humble st and poorest disciples of Jesus , so we treat him. (Read Matt. 25: 34-46.)

5. " Saul recogni zed that it was God speaking , but did not know in what person he appear ed; so he asked: 'Who art thou , Lord?'" (Lipsco mb.) "And he sa id," "I am J esus of Nazareth, whom thou persec ut est ." (A cts 22: 8.) Had he said , "I am the Chri st," or, "I am th e Mess iah," Sa ul might not have so readily seen that he was J esu of N az ar eth , for th e J ews exp ected the Messiah ; but when he sa id, "I am J esu · of Naz are th ," Saul at onc e saw that the despised Naza r ene was divine. Befo re thi s he had thou ght he wa s perse cuting an impo ster a nd wa s ser ving God in so doin g . At once he under­st ood that in per secutin g th e discip les of J esus he was pers ecuting t he Lord .

" It is hard for th e-e to kick aga in st the goad" is omitted here in t he Ame r ican Revised Ver sion , bu t i s found in Acts 26: 14. Goads were used to prick oxen t o ur ge th em alon g ; and when they kicked ag ain st th ese, they hurt them selves the more. So Saul was hurting himself th e more by per secut ing Je sus.

Why Jesus Appear ed to Paul J es us a p pear ed t o P aul for the following purpo se: "But ari se,

a nd stand upon thy feet : for to this end have I appeared unto thee, to appoint th ee a ministe r and a witn ess both of the things wherein thou ha st seen me, and of th e things wh er ein I will appear unto thee ." (A ct s 26: 16.) An apostl e mu st be an eyewitness . Paul could have become a Chri stian without seein g Jesus, but he coul d not have become a witne ss . ( See Act s 1: 21-26.) Paul uses this as evid ence of his ap ostl eship. (I Cor. 9: 1, 2.)

The Great est of All Ques tion s 6. Th e que stion , "Lord , what wilt thou hav e me to do? " Is

omitte d her e in th e ver sion we use, but is fou nd in Acts 22: 10. In an swer t o thi s qu estion, the Lord said: "Rise, and enter into

the city , and it shall be t old thee what thou mu st do," and "all things which are appointed for th ee to do." ( Act s 22: 10.) God "ap­pointe d" thes e thin gs , and th ey "mu st" be done. They cannot now be t r eated in a light manner.

Wh y did not Je sus tell him t hen and th ere? Preaching the gos­pel and telling people what to do to be sav ed had been committed unto the Lord's amba ssador s (2 Cor. 5: 18-20); and since his asc ension and the announ ceme nt of th e great commission , Je us never told one directly what to do t o be saved , but alw ays sent to him a pre ach er of th e gospel. The ca ses of th e eunuch and Corneliu s, as well a s this one, are illu strat ions of thi s. ·

7. Thos e" who accompani ed Saul mu st have been soldiers , or gu ar ds , who would as sist in arr estin g Chr istian s and conducting them bound unto Jeru sal em. They saw the lig ht , but not the Loi·d; were afraid, and fell to th e earth ; heard the sound of th e voice , but did not unders tand the word s ; " stood speechless." Th ey were not so much affected as was Saul , an d ar ose befo r·e he did.

8. When Saul arose from the ground, he un closed his eyelids. wh ich he had closed to protect his eyes from th e intense light, and discovered that he was blind and must be led by others.

143

LESSON VII ELAM'S NOTES MAY 17, 1925

9. He was s6 anxious and deeply concerned that he neither . ate nor drank for three days. This period was spent in sorrow and constant prayer. During this time he saw the vision of verse 12: "Ananias coming in, and laying his hands on him , that he might receive his sight."

10-12. Ananias dwelt in Dama scus. He was "a devout man according to the law , well reported of by all the Jews that dwe lt there." (Acts 22: 12.) He had become a Christian . The Lord app eared to him in a vis ion and commanded him to go to Saul, stating that he wa s on Straight Street, in th e house of Juda s.

As evidence of Saul' s sincerit y and earnestness, the Lord said: "For behold, he prayet h ."

This street ran directly through th e city from gate to gate, east and west, and was originally one hundred feet broad.

Saul's terrible record and the news that he had come to Damascus with letters of authority to bind all wh o called upon the name of Jesus caused Ananias to fear. (Verses 13, 14 .) The news of Saul's mission had preceded him. But the Lord removed these fears by his declaration in verses 15, 16.

The Question Answered 17, 18. Anania s went, "and laying his hands on him. said,

Brother Saul, the Lord, even Je sus, who app eared unto thee in the way which thou earnest, hath sent me, that thou mayest receive thy s ight, and be fill.ed with the Holy Spirit. And straightway there fell from his eyes as it were scales, and he received his sight; and he arose and was baptized." "And he said, The God of our fat hers hat h appo inted thee to know h is will, and to see the Righteo us One. and to hear a voice from his mouth. For thou shalt be a witness unto all men of what thou hast seen and heard. And now why tarri est thou? arise, and be baptized, and wash away thy sins, calling on his name." (Acts 22: 14-16.)

Je sus appeared to Saul to qualify him as an apostle, but he must learn what to do to be saved from a human being, and become a Christian just as other peop le, and even as we do now. He must believe in the Lord, which he did, and his faith came by hearing the word of the Lord ( Rom. 10: 17), as our lesson shows (for he never believed in Jesus as the Christ until Jesus in plain language announced who he was); he must repent of his sins, which he did, as his fasting and praying for t.hree days show; and he must "arise, and be baptized, and wash away" his sins, "calling on his name ." (Acts 22: 16.)

Paul' s sins were not forgiven when he first saw that light, for he knew not then who addre ssed him; the y wer e not forgiv en when he readily believed th e statement that it wa s Jesu s who sooke to him, for he went, blind, into Damascus and there remained, fast­ing and praying , until Anania s reached him and told him what he

·"must do." When Ananias told him to "arise, and be baptized. and wash

away" his sins, he at once did so. and was comforted, and then "took · food and wa s strengthened." (Ver se 19.)

That he mu st "arise . and be baptized," show s that he must go to the wate r to be baptized , and not that the wat er wa s brought to him.

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MAY 17, 1925 SECOND QUART 1ER LESSON VII

Baptism is a washing (Tit. 3: 5; Heb. 10: 22); and inasmuch as God forgives the sins of those who in faith and penitence are bapt ized in the name of Jesus, they are said to wash away their sins.

Paul must rece ive the same inst ruction and mu st do the same things which those did on Pentecost for the remission of sins. No vision or mira cle in Paul' s case released him from obedience to th e will of God. The se mir ac les serve d their purpose, as we have seen; but, aside from th ese , Paul, must hea r the word of God, believe in J es us, repent of all hi s sins, and "arise, and be baptized, an d wash away" hi s "sins, calling on his name ."

"Calling on his name" is the same as being baptized " in the name of Jesu s Christ" in Acts 2: 38, and means that while one is baptized in obedience to God, he does so calling upon the Lord and looking to Je sus for pardon and salvation. Jesus saves.

The Third Party "S ometimes person s object to the plan of sa lvation 1·evealed in

the Scriptures because it make s man depend upon a third person . Here God requires Saul to be led by another, he not a believer, into Dam ascus, and then depend upon yet another for needed instruction as to what he should do to find forgiveness from God. God u ses men, both good and evil, in carrying out his purposes, and to object to a plan of the Lord because it require s the office of a third person ar ises from a lack of confidence; in God's ability to have the person where and when he needs him. It betrays a distrust in God's power to do hi s work in his own chosen way." (Lip scomb.)

Repairing Injuries Like all truly penitent ones, Paul desired to build up that which he

had done so much to tear down; and he began at once to preach that Je sus is the Christ, and soon suffered such persecution as he had heaped upon others .

QUESTIONS Giv e th e subj ect. R epe.at th e Go ld en T ex t. Gi ve th e tim e, p lace , and p rs o11s. With what i s Saul' s w ork h er e

co ntrast ed? Giv e in his own lan gu ag e a nd in

Luke's langu age wh at h e did. "'hat shows th a t oth Prs besi<les

St eph en suff er ed m artyrd om? \Vh a t authority did Sau l see k ? \ Vh a t show s th e pow er of th e

Sa nh edrin? S ta l e ·what yo u kn ow of D..i ma~ -

cus. . " ' hat is its pr ese nt popul alion? T o w hat does "th e "\Yay" app l y ? Who i s "th e W a y" ? H ow many w ay s o f sa l\' a ti on a r e

t h er e ? W'h y did Saul d es ir e t o t ak t h

d isc ip l es t o J eru sa l em? · 3 A s Sa ul and his co mp a n y dr ew

near to Dan,ascus, wh a t hap­p ened?

145

\Vh) ' can not t hi s l JP a ·count ed fo r upun na t ur a l ca uses?

vVhat d id Saul see ? ~ Wh a t eff ect d id thi s light ha 1·e

up on him an d th ose with him ? \\ 'h o sp ok e to him. a nd in what

l an guag e ? \Vl1 a t <lid thos e w i th him see ancl

hear? \\'h y d i <l t he)· no t und er st a nd lh c

vDice ? \\ 'h a t d icl th e Lo rd sa.\'? r11 wh at w a~· was Sau l P<·r~ec ut­

in:.c .T~!SU~? B" ,;·hat 111,n· 11·e t ell how w e tr eat

· Jesus? · \\ ' hat qu ~sti on clicl Sa ul as k ? \\1 ,at r ~p !)· d id J esus giv e ? ·\\'h )· did lw sa )· lie was J es us of

;\ aza re th? \Vl1 y rl id J e8us ap pear t o Sa ul ?

r; \\ ' ha t vas tl y important qu esti on clicl Sa ul th en as k ?

\\ "hat a nswe r w as given? Why rlicl J e~us not t ell Sau l di-

LESSON VIII ELAM'S NOTE S M AY 24, 1925

r ectly what to do? 7 Why w er e th ose with Sau l not

so much affected as he w as ? s -.Vl1at was Saul's cond iti on wh e1,

h e ar ose from th e ground? 9 , v 11at shows hi s d eep anxi ety a ncl

cont r iti on? , v h om did h e see in a vis ion?

10-12 Who w as Anan i.as? , v ha t did th e L ord dil' t"Ct him to

do? Wh er e w ou l d h e fin d Sau l ? v\Th a t i sa id o f thi s stre et? \Vhat evid en ce did t h e Lo r cl gil ·c

of Sa u l's ea r nest n ess ? W hy d id A nani as f ear to g o '? How did th e L ord r em ov e th ese

f ea r s? J 7. l 8 F or wh at pu r pos e cl id An a -

n ias say th e Lord h"d sent hhn?

H ow t.lit.l h e r esto r e Sau l 's s igh t?

· Wh.at h ad th e Lord ch ose n Sa u l to !mow and see?

What w er e the qua l lfl eatio ns of a n apostle?

\ Vha t th en did Anania s t oll Sa ul t o do?

'Why t h e mi rac les i n Sau l 's ca se7 Notwithstanding t h e mirac l es,

what mu st he beli ev e an d do to be sa v ed?

1 !J \ l 'ny mu st h e a l'i se i 11 or d er t o he bapt iz ed?

·wh at i s m ea nt by " ca llin g on hi s na m e"?

\ \Tha t i s sa id of the third perso n in thi s and oth er cas es ?

\ Vh a t sin d oes on e com mit wh en h e obj ec t s to God' s pla n of sa l ­vat i on?

"Wha t do es a penite n t per son a l ­,vays see k to r epa ir ?

LESSON V III - MAY 24

SAUL BEGINS HIS GREAT CAREER L esson Text : Acts 9 : 20-31.

ACTS 9. 20 And straightway in the synagogues he proclaimed Jesu,, that he is the Son of God .

21 And all that heard him were amazed, and said, Is not this he that in Jerusalem made havoc of them that called on th is name? and he had come hither for thia intent, that he might bring them bound before the chief prieata.

22 But Saul increased the more in atrength, and confounded the Jew a that dwelt at Damascua, proving that th ia j g the Chri s t.

23 And when many daya were fulfilled , the Jewa took counsel together to kill him:

24 but their plot became known to Saul. And they watched the gatea also day and night that they might kill him :

25 but his disciplea took him by night, and let him down throu1b the wall, lowering him in a basket.

26 And when he waa come to Jeruaalem , he asaayed to join him• self to the diaciples : and they were all afraid of him, not b e lievinr that he was a disciple.

27 But Barnabaa took him, and brought him to the apo stles , and d eclared unto them how he had seen the Lord in the way, and that he had apoken to him , and how at Damascus he had pr e ached boldly in the name of Jenta.

28 And he was wi th them going in and going out at Jeru salem, 29 preaching boldly in the name of the Lord: and he spake and

dis puted again st the Grecian Jews; but they were seeking to kill him, 30 And when the brethren knew it, they brought hi m down to

Caesarea , and sent him forth to Tarsus. 31 So the church throughout all Judaea and Galilee and Samaria

had peace, being edified: and, walking in the fear of the Lord and in the comfort of the Holy Spirit, was multiplied.

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lA Y 24, 1925 SECON D QUAR'l 'ER Li,;ssoN VIJ r

Golden Te x t--" ! dete rmi ned not to know any thing among you. sav e Jesus Chris t, and him crucified." (1 Cor. 2: 2.)

Tin,e-Abo ut A.D. 40. Places-Sy ria , Damascus, Arabia, J erusal em, Cilicia , and Tarsm,. Persons- Paul , Bar naba s, some of the apostles, and the Jews . ·Devotiona l R ead:ing-- Josh. l: 1-9. Reference Mcitericd- Gal. 1: 11-24; Gal. 2: 1-10. H o·me R ectding-

May 18. M. Th<: Ea r ly Lif e of Sa ul. A c ts 26: 4-11. 19. T. Sau l B egins His Gr eat Care er. Acts 9 : 20 -3 1. 20. vV. A Sc e ne fr om th e Fir s t Mi ss iona ry J o urn ey. Act s 1$:H - .",:.!. 2 1. •r. A i:ice n e fr om t h e Secon d Missionary Journ e y . Act s lO :1 - 1 U. 22. F. A Scen e from th e Th ird M iss ionary Journ ey. Ac ts 19: 1-1 11. 23. S . Th e Mi s s iona r y Sp irit. R om . 1: 8 -17 . 24. S. Str ong T hrough Fa it h. J os hua 1 : 1- 0.

GEOGRAPHICAL NOTES Syl' ia was t he country north of Pal est ine and, as spoken of in the

Bible, di st in gui shed from Phoenicia, and bound ed on th e n orth by th e Amanos and Ta ur us Mountains; on the east by the Euphrat es and lhe Ara bian dese r t ; on the south by Pa les tine; and on th e west by Phoenicia and the Mediterranean Sea, nea r the mouth of the Oront es river. Dama ~cus wa s it s cap ital.

Cilicia was a p1·ovince in th e southeastern part of Asia Min or, betwe en Pamp hylia on t he west and Syria on the east, wit h Lycaonia and Cap ado cia on th e north , and bord ering on the Mediterranean S a. Th e mai n road bet ween Syria on t he west pa sse d throu gh Cilicia. It was Paul' s na tive country and, according to God's rule of work, he vi site d it soon after hi s conv ers ion (Acts !:J: 30; Gal. 1 : 27), and later on vi sit ed it a second t ime. (Acts 15 : 41.)

Tars us, Paul's birth place, was th e capi ta l of Cilicia. It was "no mean city." (Acts 9: 11; 21: 39; 22: 3. ) It was from an educational, commer cial and politica l viewpoint an important city. It was sit u ­ated on th e riv er Cydnus. Here was woven by the women the tent cloth of goats ' hair from which tents were made, and here Pau l lea rn ed the craft of t ent making. The surrounding country was we ll adapted to goat raising.

Ara bia is freq uently ment ion ed in the tBible. It is called "thf east country." (Gen . 25: 6.) Then in the Revise d Ver sion, Arabia . (2 Chron. 9: 14; I sa . 21 : 13 ; J er. 25: 24.)

"Arab ia is a triangular penin sul a r , includ ed qetween the Mediter ­ranian and Red Seas, th e Indian Ocean and the P ersian Gulf. It s extr eme len gt h , north and south , is ab out 1,300 mi les and it s great­est wid th 1,500 mil es." (Ency . Brit. cop ied from Int ernational Bibl e dict iona ry.) Th ere are three divi s ions of Arabia: (1) " Arab ia Proper" ; (2) the Arabian desert, or "north er n Arabia," and (3) ''.Weste rn Arabia," including the penin sula of Sinai. (Consult any re­liable Bib le Dictionary .)

HELPS AND HINTS FOR TEACHERS The la st lesso n gave an account of Sau l's conve r sion .

C Y.,ith this one beg ins _hi~ ~ork as a prea cher of the gos pel of

hr1st and teacher of Chr1st1amty.

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LESSON VII[ ELAM'S NOTES MA y 24, 1925

Hi s name ha s not yet been chan ged to "Paul," but we know him best by "Paul."

Ther e is a vast diff er ence bet ween Saul, "the chief of sinners," per secutin g th e church even unto foreign cities, .dragging men and women int o pri son and causing them t o be put to death, and Paul, the pr eacher of "Christ, and him cr ucified," and the tea cher of Chri s­tia nity.

Th ere was never a purer, mor e self- sacr ificing , more zealous, and more hero ic preacher than Paul, except ,Jesu s him self.

Diff erent passages of th e New Testament show Paul' s most abun­dant labors, such as 1 Cor. 15: 10; 2 Cor. 11: 16 to 12: 21. Learn the villages, town s, cit ies, countri es, islands, and seas in which he preached.

Learn the different kinds of houses in which he preached and the times-day and ni ght-when he preached .

Lea rn the many churches he planted, visited, edified, and the souls he save d.

The se soul s, he says, will be hi s crown and joy in the day of judg­ment and the grea t her eaf ter.

H e also wrote fourteen of th e lett er s of th e N ew Te stament, count­ing Hebr ews as one-some to congregations and some to individual Christian s.

Volum es hav e been written on the life of Paul.

EXPLANATORY NOTES The Right Theme

Verse 19 pr ope rl y belongs to this lesson. After Saul had been so inst ru cted by Ananias and had been baptiz ed, "h e took food and was st rength ened." After thi s "He was certain days with the di sciple~ that were at Dama scus"-t hat is, he remained some time there, in· eludin g his trip into Arabia and return to Damascu s. Thi s was three years. (Gal. 1: 17, 18.)

~O. "And straightway," as he declar es in Gal. 1: 16, without con­ferring "wit h flesh and blood," but by r evelation from God (Gal. 1: 12), "in the syn agog ues he pr ocla imed J esus, that he is the Son of God," and "proving that this is the Christ" (verse 22).

Emphasi s mu st be placed on that which Paul and the apostle-, and evangelists of the New Testa ment prea ched. Paul charged Tim­othy, to "remember J esus Christ, risen from the dead, of the seed of David, accor din g to my gospe l : wherein I suffer hard ship unto bonds, as a malefactor; but the word of God is not bound." (2 Tim. 2 : 8, 9.) With a ll his learn ing and knowledge of the wi sdom of the world, ­Paul "determined not to know anythin g, . . . save J esus Christ, and him cr ucified." (See 1 Cor. 2: 1-5.) In The ssa loni ca he affirmed and proved "that it behooved the Christ to suffer , and to ri se again from the dea d; and that this J esus, whom, said he, I proclaim unto you, is th e Christ." (See Acts 17: 1-3.) In Corinth, Paul testified "t hat Je sus was the Christ," and Apollos "powerfully confuted the J ews, and that publicly, showing by the scripture s that Jesu s was the Christ." ( Acts 18: 5, 28.) Th e main point of Peter's sermo n on P entecost was to convin ce the J ews "that God hath made him both Lord and Christ, thi s J esus whom ye cr ucified." (Acts 2 : 36.) Con-

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AY 24, 1925 SEC0 1 D QUARTER LESSON VlU

vinced of thi s, th ey asked ~vhat to do to be saved. "Every day, in t he temple and a t home," the apostles "ceased not to teach and to preac h Je sus as the Christ." (Act s 5: 42 .)

Jesus says it was necessary for him to " suffer, and rise again fro m the dead th e third day," before "repentance and remission of sins " could "b e pr eached in hi s name unto all the nation , beginnin g­fro m Jerusalem ." (Luk e 24: 44-17.)

Two thing s are true concerning J esus of Nazareth, the Son of Mary-not of some ot her. man who se name is "Jes us"- he is (1) '·tlw Son of the living Go<l," "the only begotten of the Father, full of gra ce a nd truth," and (2) the Christ. He is the central figure of the Bibl e. All the promises anc! prophecies of th e Old Testamen t find their ful ­fillment in him, beca use he is the fulfillm ent of the law and· the pro phets . (Matt. 5: 17, 18; Luk e 24: 27, 44, 46.) All truths of the New Testa ment come from him. H e is the embodiment of truth, the living Way, and the Light of th e world -" the way, the truth, and the life.' ' (John 14: 6.) Without him th e whole Bible is false an<l the worlr\ is without a remedy for sin or a Saviour. Thousands of preacher s an d tens of thousand s of other people today seem not to know thi s centra l truth of the Bible, the power of God to save, and the only th ing to be prea ched and practiced .

The preachers and church es, a s a whole, today, instead of preach­ing as did the apostles and sett ing before the world Jesu s as he is-­the Son of God, the Christ, the Savio ur, "the King of king s, and the Lor d of lords"-leave him in the background and preach and teach al most everything else. Some seem to have but little regard for th e wor d of God. Thi s is said becau se th ey heed not God's charge to "pre ach the word," to know nothing "save :Jesus Christ , a nd hilll cr ucified," and disregard all he says about avoiding un taught que -t ions and many other thing s.

Th e J ews as a peop le, did not believe t hat Jesus of Nazareth is the Mess iah. Convinced of that, they were ready to become Christians. Depreciating ,Jesus today a s Proph et or Teacher, Priest, and King is infidelity. All teaching or th eories which depreciate hi s authority toda y as King is partially to deny him and to help destroy faith in him and th e New Testament.

The Effect of Paul's Preaching 21. Fir s t, a ll the Jews in Damascus were "amazed" at Pau l' s

preac h ing, because they kn ew he had "made havoc of them that called on this nam e" and "had come hither" with auth ority to bind the m and to ta ke th em to the chief pri est s in Jerusalem.

2 2. Second, Paul gained strengt h as a prea cher and "confounded" th e Jews by hi s proof that Jesus "is the Christ.'' He proved this and "confounded" tho se who oppo sed him by showing that Je sus fulfille,! the law and the prophets as the Christ . . 23. "And when many days were fulfill ed"-that is, after hi s st'.l~' 111 Arabia and his return to Dam as cus, or about the end of the thre e yea r s ment ioned above-the Jew , in the third place, took coun sel to ­get her to kill Paul. They were (1) amaz ed, (2) confounded, and (3) decided to kill him.

24. The plot of th e Jews to kill Paul became known to him. He ·ays "the governor under Ar etas the king guarded the city" of Da-

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ma scus in order to take him. (2 Cor. 11:32.) This verse says : "Th ey watched the gates also day and night that they might kill him."

25. Knowing this, the disciples let him down by night -in a basket through a window of a house built upon the wall of the city, and he escap ed. (2 Cor. 11: 33.)

Paul Sent to the Gentiles 26. From Dama scus , Paul went to J er usa lem and attempted to

join the apostles there; but they were afraid of him, not believing he had become a Chri stian. They could not believe that one who was once such a pe·rsecut.or was now a Christian.

27. Barnabas, reared on th e island of Cyprus and a good man ( Acts 4: 36, 37), seems to hav e known Paul; or Paul may have sought him fir st. Anyway, Barnabas was convinced of the truthfulness of Paul' s conversion. He took Paul to the apostles and declared his convers ion to them-that he had see n th e Lord, that the Lord had spoken to him. and th a t he had already preached boldly in Damascus in the name of Jesus. Paul, as he says, did not see all the twelve apostles at this tim e ; he saw Peter and Jam es , the Lord's Broth er. Peter receiv ed Paul into the hou se he was occupying then in Jerusa­lem, and Paul tanie d with Peter fifteen day s. (Gal. ' 1: 18, 19.) It is most inter est ing to imagin e what Paul and Peter discussed during that time.

28, 29. Paul was with these apos tles in the work-"going in and going out at Jerusalem, preaching boldly in the nam e of J esus."

To cal! "on thi s name," as in verse 21, is to be a Christian, and to prea ch "in the nam e of Je sus" is to preach the gospel.

In Jeru sa lem, Paul "spake and disputed against the Grecian -Jew s." He spoke Greek and could eas ily discuss with this class of people. Also he could eas ily di scuss with Hebrews. In stea d of hearing him , these Gr ecia n Jews were seeking to kill him .

30. When the brethren learned this, th ey took Paul to Cesarea, th e seaport of J eru sa lem, "and sent him forth to Tarsus,'' his native city. Of this he says in hi s speech recorded in Acts 22 that at this time , while in Jeru sa lem and while he prayed in the temple , he "fell into a trance" and saw J esus, who said to him: "Make haste, and get thee quickly out of J er usa lem; becau se they will not receive of thee testimony concerning me." He replied, say ing to th e Lord that the Jew s knew al! he had done as a per secutor and th e part he had taken in Stephen's death. But the Lord said to him: "Depart: for I will send th ee forth far hence unto the Gentiles!' From this it seems that Paul was disposed to remain at Jerusalem and continue his discussions with the Jews.

From Tar sus he went into Cilicia and Syria and preached the gospe l in these countries (see Gal. 1: 21-24), for we read later of churche s there (Acts 15: 40, 41). Paul was never idle; rather, he wa s always very bu sy preaching the gospel and teaching the Christian life.

The Church Edified 31. "The chur ch throughout all ,Judea and Galilee and Samaria"

This shows what the church is ; nam ely, Christians, children of God, disciples of Christ, in any district or country, or any city, or any place.

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MAY 24, 1925 SECOND QUAR'I1ER LESSON VIII

The church in Judea, or in Galilee, in Samaria, or in all thes e coun­tries together embraced the children of God, disciples of Chri st. Christians in these places.

"Had peace, being edified ." Who had peace and wer e edified ? Children of God, Christian s, di sciples of Christ.

We know wha t edify means. The children of God, dis ciples of Chri st, Chri stian s in peace r eceived in truction and encoura ge ment a nd were built up in th e faith and hope of the gospel.

It. is remarkable that after Paul's conversion, the chief per sec u­tor of the chur ch , peace and edific a ti on followed. Yet thi wa , a r easonable r esult . It is r emarkabl e al so that one pers on can cau se so much agitation , disturban ce, and tr oubl e even in the church t oday .

QUESTIONS G iv e t h e subj ec t. R epea t th e Gold en T ex t. Giv e th e tim e, pl ace, an d per so n s. D id you r ead th e R ef er en ce M a -

t erial? D id y ou r ead th e H om e R eadin g? G iv e th e bou ndari es a nd ca pit a l

of Sy ri a . G iv e th e situ a ti on , ca pit a l a nd

bound ari es of Cili c ia . Wh a t m ade C ili ci.a a nd T a r su s

famous? F or wh at w as T ar su s n ote d be­

sid es b eing th e b i rt hp lace o f P a ul?

G iv e t he di v is ion s a n cl bouncl ari ee o f Ar abi a .

" ' ha.t begins wi t h thi s l esso n ? State t h e gr ea t diff er ence bet w een

Sa ul , th e p ers ec ut or . a nd Pa ul , t h e pr eac h er of th e gospe l.

G iv e an acco unt of Pa ul 's a bun­da nt l abor s-w h er e a nd wh en h e pr each ed.

Sta t e th e r es ult o f hi s l abor s. Wh a t will a ll th ese be t o him in

th e h er ea ft er? , v hat bo ok s o f t h e N ew T esta­

m ent di d h e wri te ? 10 In clud i ng hi s t r ip int o Ar abi a.

h ow long w as P a ul i n D amaRc u s aft er his co n v er sion?

20 , v ha t did Ire b egin t o d o imm e-diat ely a ft er his co nv ers ion?

·wh er e did h e pr eac h? \Vh a t w as his t h em e? \ Vh a t tw o thing s did h e pr ov e

co n ce rn i ng J esu s of Naza r e t h? Wh a t did h e cha rg e Timoth y t o

rememb er? " ' ha t d id h e det ermin e n ot t o

know? , v ha t w as th e th em e of a ll th e

a pos tl es and pr ea ch ers of th e N ew T estam ent?

Wh y w as th i s th e main point in th eir pr each i ng?

\Vh at two th ing s a r e tru e con ­ce rn i ng J esu s of N azar eth?

W hy i s J esus t h e cen t r a l fi g ur e of the Bible?

\ V hy do es the Bibl e stand or fall with Jesus as the Christ?

Stat e clea rl y t h e gr eat tl i ff er e11ce b et w een th e pr eac hin g o f t h e N ew T es ta m ent ant i mu ch o f t ha t of t oday .

\ Vh a t sh ow s t he littl e r e~a r d so m e h ave fo r Goel an d h is w ord?

\ Vhat show s in fi deli ty i n mu ch pr eac hi n g?

Of wh a t mu st th e J ewR be co n ­v in ce d to b ecome Ch r ist ians?

H Vl' ha t w as th e fir st eff ect o f Pa ul ' s p r eac hin g upo n th e J ew~ in Da masc u.·?

Wh y? ~2 \ V h at str en g t hen cl Pa ul ?

Wh at was t he second e ff ect o f h is pr eac hi ng?

H ow clid h e prove lh a t J es us is th e Son of Go d an cl th e Ch rist'!

~3 W ha t w as th e t hird effect of P aul 's p r eac hing ?

2 4 H ow tlicl t h e g ove rn or an cl lh J ews see k t o ca t ch P au l ?

t.:; H ow w as hi s escape acco m ­p lish ed?

~6 T o w ha t pl ace clicl Pa ul th en go '! Whom clicl h e a t te mpt t o j o in? Wh y w oui d th ey no t r ece i ve h im'!

27 Who t oo k Pa ul to th e a post l es? "'11at did B a rn a bas expl a in Lo

th em? W hi ch .apo stl es did P a ul see ? With wh om did h e tarry flft e" "

day s ? , 29 Wh at w or k clicl P a ul d o in

J eru sa l em? , v h at Is it to p r eac h in lh e na m e

of J es us ancl to ca ll "up on this nan1e" ?

, v i t h w h om clicl P.au l di scu s? Wh y could h e eas il y di sc uss w ith

lh em ? 30 Wh y did th e b r eth re n sen d Paul

aw ay? Wh om did P a ul see in a \"i si on at

thi s tim e in th e t empl e'! Wh at co mm is ion did t h e L or d

giv e him? T o w ha t pl ace w as P a ul sent ? In to wh a t co untri es a r ound d id

he go ?

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LESSON IX ELAM'S NOTES MAY 31, 1925

,\ 1hat shows h e preac hed th e gos ­pel in t hese co un tr i es?

,vhat per sons h ad p eace and we r e e cll fl cl?

ao Wh at was "th e ch ur ch through ­out a ll Jud ea and Ga lil ee and Sa n1ar ia"?

" Tha t is th e chu rc h in any giv on p lace?

·wha t do es edify m ea n? ·what is r em a rk able in t h e f a ct

t ha t th e chu r ch had peac e and was edifi ed?

LES SON I X-MAY 31

PETER AT LYDDA AND JOPPA

L esson Tex t: Act s 9: 32-43 .

ACTS 9. 32 And it came to pass, a s Peter went throughout all par ts, he came down also to the saint& that dwelt at Lydda.

33 And there he found a certain man named Aeneas, who had kept his bed eight years; for he was palsied .

3L'. And Peter said unto him, Aeneas, Jesus Christ healeth thee: arise, and make thy bed . And straightway he arose.

35 And all that dwelt at Lydda and in Sharon saw him, and they turned to the Lord.

36 N ow th e r e was at Joppa a certain disciple named Tabitha, which by int erp retation is called Dorcas : this woman was full of good work s and almsdeeds which she did.

37 And it came to pass in those days, that she fell sick , and d ie d: and when they had washed her , th ey laid her in an upper chamber .

38 And as Lydda was nigh unto Joppa , the disciples, hearing that Peter was ther e, sent two men unto him, entreating him, Delay not to come on unto us.

39 And Peter arose and went with them. And when he was come, they b rought him into the upper chamber : and all the widows st ood by him weeping, and showing the coats and garments which Dorcas mad e, while she was with them.

40 But Pet er put them all forth, and kneeled down, and prayed; and tu rn ing to the body , he said, Tabitha, arise. And she opened lier eyes; and when she saw Peter , she sat up.

41 And he gave her his hand , and raised her up; and calling the s ai nts and widow s, he presented her alive .

42 And it became known throughout all Joppa : and many be­l ie ved on the Lo rd.

43 And it ca me to pass , that he abode many days in Joppa with one Simon a tanner.

Goldeu T ex t-"A nd they went forth, and p reac hed every where, the Lord working wit h them , and confirmin g the word by sign s that followed." (Mark 16: 20.)

Time- Prob ab ly between, A .D. 38 and A .D. 40. Pla ces- L ydda and Jopp a. P ei-sous- Peter, JEneas, and Dorca s. Devotional R eadin g-I sa. 55 : 1-7. R eference Mciterial-Heb . 2: 1-4; Acts 8 : 4, 5.

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MA Y 31, 1925 SECOND QUARTER LESSON IX

Hom e R eading -May 26. M. P l r i11 Sa mari a . Acts 8 : 14- 24.

26. T . P e t e r in L ydda. Acts u: 32-35. 27. W. P e t er in J op pa. A ct s O: 30 - 43. 2 . T . An O ld T cs tam ·nt Mir ac le . 1 King s 1 : 30-39. ~9. F. Th e :IHra c le " ' o r k e1· a t W ork . Ma rk 2 : 29-34. 30 . S. Th e r :ea. on for Mirac l s . .To hn 20 : 24-3 1. n . S. :\f er c.,· Oft'e r ccl to All . I sa ia h :;.; : 1- 7.

GEOGRAPHICAL NOTES "Lydda" was t he "Lod" of the Old Testa ment, a nd wa s in North­

we ·tern Judea, twenty -five mil es a littl e northw est of J eru salem, in t he plain of Sharon. Sharon is freq uentl y mention ed in the Old Tes -t ame nt. It li es between th e mountains of Ephraim, on the eas t, an ci. t he Me<:lit erraean Sea.

J oppa was ten mil es northwest of Lydda and about thirty -five miles from Jeru sa lem. It was the seaport of J erusal em. Her e Hiram , king of Tyre, landed the t imb er for Solom on' s te mpl e (2 Chron. 2 : 16), here was landed the timb er for th e second temple (Ez. 3: 7), an d here Jon ah took ship for Tar shi sh wh en he fled from the presen ce of t he Lord (Jonah 1: 3 ). It is now a cit y of about twe nty thou·­and inh ab it ants, and has railro ad conn ect ion with Jerusalem.

HEL PS AND HINTS FOR TEA CHERS NOT E:

1. As has been learned from Acts 2, the beg inning of t he church on Pentecost:

2. Th e work of t he chur ch in and ar ound Jern sal em: 3. The work of Philip and of Peter a nd John at Samaria: 4. Th e preaching of Pet er and John in "M any villages of th e Sa­

mar itan s :" 5. Th e conversion of Saul; hi s stay of t hr ee years in -Arabia ; hi .

ret urn to and work in Dama scus; hi s r etu r n to J eru salem and des ir e to remain there for a time; but th e Lor d sa id to him: "Depart: fo · 1 w ill senrl thee far hence to th e Gen tile .. " (A cts 22: 17-21.} Also, whe n th e Jews . in Jeru sa lem soug ht to kill him, t he brethren took h im to Caesarea an d sent him to Tar us .

After thi s, we r et urn to the work of P eter and learn how the way was opened for him to preach to the Gentil es .

All this we lear n from Hom e Rea ding a nd other reference s.

EXPLANATORY NOTES Edifying the Saints

32. "Peter went throug hout all part s" of t hese count ri e , vi s iti ng­an d edifying ihe churches and pr eac hing · th e gospe l.

In this work he came to the sa int s at Lydda. Some of th e di sciples in these countri es may hav e obeye d th e tru th

at Jerusal em, oth ers may hav e learn ed it from those who wer e sca t ­tere d abroad on acco unt of persecution (Act s 8 : 1-4), and some may ha ve learn ed it from Philip and Peter and John.

It is not only nec essary to plant churche s, but it is ju st as neces ­sa ry to visit them and build them up in faith and good work s, a s did P eter , Pau l and other inspired worker s . Mor e att ention shou ld be given to this work.

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LESSON IX ELAM'S NOTES MAY 31, 1925

All Christians are saints. See Acts 9: 13 ; Rom. 1: 7; 1 Cor. 1: 2; 2 Cor . : 1. When one purifies his soul in obedience to the tr uth (1 Pet. 1: 22) through faith in Jesus Christ (Acts 15: 9), he is then set apart from the wor ld to the service of God, and is sanctified, or is a saint. He may be a babe in Christ; if so, he is a baby saint; bu t he does not become a Christian at one time and at some indefinite future time " ge t sanctified," or become a saint . Then one does not have to die and go to heaven before he becomes a saint. Th e titl e "Saint" prefixed to the names of the apost les and others wer e pla ced th er e by men . All Christians are as much sa int 8 as Matthew , Mark, Peter, Paul, John, etc .

l-Eneas Healed 33, 34. ~neas was afflicted wi th a hopeless disea se, and had "kept

his bed" for eight years. "Palsy" is a contraction of para lysis, and included then cata lepsy

and tetanu s- cra mps and lockj aw. Thi s affliction is frequ ently men­tioned in the New Testament.

Pet er, lik e J esus, "went about doing good." (Acts 10: 38. ) A. when healin g t he lame man, so here Peter called attention to Jesus. and claimed no power within himself to heal, but said: "Jesus Chr i;;t hea leth the e : ari se, and make thy bed." ~neas had the faith to mak~ the effort, "and straightway he aro se."

The beds were mats, or rugs, or skins, or wool-stuffed quiits, and were not left spread when not in use , but were rolled up and put out of the way .

35. Like healin g the lam e man at the Beautiful Gate of the temple, this attracted the attention of many and convinced them thal Jesus was the Christ, and great numb ers turn ed to the Lord .

"All" does not mean every one, but the mass of the people .

Dorcas and Her Work 36. "Tabitha" was her name in the Syriac, the common language

of the country, and means "beautiful." When translated into Greek, it is "Dorcas" which means "gazelle." She "was full of good workl! and almsd eeds which she did"-that is, whi ch she continued to do. Like the god ly women mentioned by Paul (1 Tim. 2: 9, 10), she wa s adorned with good works. Su ch good works are done to Christ (Matt. 25: 34-46), and are proof of pure and undefil ed religion. (James 1: 27.)

This is the way to vi sit the fat her less and the widows in their affliction .

37. She died, and was shrouded and laid out in the "upper chamb er"-th e guest chamber.

Owing to that hot climate, burial mu st necessarily take place soon after death. It is said that in Jeru salem a corpse did not lie over­night. Ananias and Sapphira were buried on the day of th eir death.

38. Hence, Peter was urged to come without delay. Lydda being near Joppa, these two men could go and return with P eter in a few hour s.

It is not stated here that they expected Peter to raise her from the dead or that they simply, like ourse lves under such circumsta nces,

154

MAY 31. 1925 SE COND O.UAR T'ER LES SON IX

des ir ed his pr ese nce and the comfort such a good man could offer; but s ince they knew of hi s miracul ous power, they may hav e hop ed he could raise h er from the dead.

39. Wh en b e reach ed the h ouse, th ey brought him int o t he room where she was.

H ere a sce ne which is na t u ra l with us met hi s eyes . "All th e widows stoo d by him weeping, and showin g t he coats and gar ment ~ which Dor cas made , while i:he wa s with th em." Th e "coats" wer e close -fitting under g arment s ; the "gar ment s" we1·e loose, flowing ro bes , or m an tles. She was "rich in goo d work s, ... ready to distribut "', willing to communicate." (1 Tim. 6 : 18.)

Thi s is t h e most en durin g , most beautifu l monum ent that ca n be er ected to one's memory.

Dorca s Raised from the Dea d 40 . "P ete r put th em all forth." Elijah wa s a lone and prayed

w hen he re sto red to life th e son of th e widow of Za rep hath (1 King s 17 : 18-24) ; Elisha wa s a lon e and pray ed when h e restored the Shun ­a mit e's son (2 Kin gs 4: 32-37); J es us permitted but a chosen few in t he death chamber of Jairu s ' daught er wh en he rais ed h er (Mark 5: 40-42). Peter "kne eled down, a nd pra ye d." Thi s is significant . Dee ply in earnest and desiring the Lord to perfo rm such a mi rac le, he took this lowl y po sition .

This indicates th e condit ion of one's hea rt wh en , a lone , h e kneel s befo r e God.

H av in g prayed and sur e that God ha d heard him , P ete r h ad only t o say : "Tabitha, arise." "And sh e ope n ed h er eyes ; and when she saw P et er she sa t up ."

Thi s is the first occuran ce of a n apostle' s raising the dea d. 41. "He gave h er hi s h and " to a ss ist h er, and "rai sed h er up ," and

ra iled "th e sain t s and widows" in and "present ed h er alive." Th ey all knew she was dead ; t hey n ow know sh e is alive . Probably some of th ese wid ows wer e not Christi an s. We ar e to "work that whi ch is good t oward all men." (Ga l. 6:

10.) Mu ch is said in the Bible abou t h elpin g th e poor . 42. Thi s wa s a wonderful miracl e, and it led many to believe in

J es us. All did not believe; even miracl es do n ot con vine some . It is sa id of certain ones that if they will no t believ e Moses and the prop hets they will not beli eve though one ri se from th e dead. One mu st hav e an hon est h ear t and des ire to know the truth in order to res pond readily in faith to the gospel.

43. "Many da y s" is ind efinit e ; but certainly P et er r emain ed ther e for some time, an d h e doubtl ess continued to pr each th e gospe l and to teac h the sa int s.

The se mir ac le s at Lydd a a nd Jo ppa cer tain ly a r oused a gr eat int er­est in the gosp el.

P eter stopp ed "with one Simon a tanner."

QUEST IONS Give th e subj ect. R epea t th e Gold en 'l' exl. lllve th e tim e, plac e, a nd persons . Did you r ead th e R efer en ce Ma-

teri a l? Di el yo u r ead th e H om e R ea ding?

155

Local & aud t ell abo ut L ydda . L oca t e a nd t ell abo ut J opoa .

:<2 v\' h ere d id P eter go, and for " ' hat pu rp ose?

To w hom did h e co m e ? "\Vho plant ed th e chur ch es In

LESSON IX ELAM 'S NOTES MAY 31, 1!)25

th ese r egions? " "hat ,vork i. · as nec essa ry as

planting c hur c hes? \\"ho a r c sa int s? vVh en d o · on e be<'om e a saint? \\ "ha t i s sC1irl about th e titl e.

"' a int." a~ :'IJJplied to :\f all hew. John a nrl ot her apo~ll ~s ·?

:c~. a~ \ Vh:-1 t iH "pa l::;y" ? ·wh om did r •t c r h ~a l u[ t h is di s­

ease ? ]l ow long llacl JE 11ca s bt·<'n H( ­

fli c t ed? 'l' o whom did l' ete r a sc,-ib · t l1is

PO"Wer? 35 \Vh at e ffect clicl lhi s m irn•·l l ha ve

up on th e peop le ? 36 \ \ ' hat rl o " T a b it ha'' a nd "JJo ,-cas"

m ean? \\'h a t i s sa id o f D or cas' lif e ? \\ "ha t i s it to "v i ~it th e falh r­

l ess and wid ow s in t h e ir afflic­tions"?

:;1 \Vhat ha d be fa ll en D or cas? \ V hy w er e bodi es buri ed so soo n

after d ea th ? 38 For wh om did th e disc ipl es send?

For what purpo se did th ey se nd f or P et er ?

;.9 lnto wh a t r oo m w as P ol r co n­du c t cl?

\\ .ho w e re pr c ~c nt? \¥h a t \\' Cl'e t he wiclo\\', ' do ing ?

40 \\ chat ,lid E l ijah and J,;Jisha do 11·h en >Lbou t lo r aise th e uead '!

\\ ' hat clicl J es us cl o at Jairus ' house when a bou t to r es tore hi,s daught er?

·wha t did 1.'eto r her e do ? Wh a t did he t h en say l o Do r cas ? 11·hat did sh e d o ?

., I \\ ' hat did h e ex t end to h er? \\ ' ho rn di d h e ca ll ? \\ 'hat did t hev a ll know?

-I ~ Wh a t eff ec t did thi8 mira c l e hav e up on th e peo pl e?

\ V hy do som e not b eli ev e ? ,, :J How lon g d id P et er R ema in in

.Joppa?

THE CONVERSION OF CORNELIUS

Cornelius The conversion of Corne liu s should be st udi ed and under stood be­

fore stu dying Lesson X, hence it is given here. Every step taken in th is convers ion must be ca refu lly noted. Corn elius was a centur ion, or captain of a company of soldiers,

from Italy, and was sta tion ed at Ce ar ea to protect th e governor and aid him in maintainin g order.

In hi s association with the J ews, Cor nel ius had learned from them th e true God, and had turned from idolatry to the worship of God. (1) He was a devo ut man; (2) he feared a nd wor ship ed God; (3) he taught hi s family the fear of God, and h i influence was fe lt by l1is !Soldier s and kin smen; (4 ) he gave mu ch alms to the people (the Jews); (5) he "prayed to Goel alwa y ," adopting the J ews' hour s of prayer; (6) he fasted; (7) he was a ju st ma n and of good r eport amo ng alI the nat ion of the J ews. (V er ses 2, 7 , 22 , 30.)

Diel the man who possessed thi s exa lted character need conv er ·ion? Even hi s pray ers and alm s h ad gone up as a mem or ial befo r e Goel, and in answer to his prayer s God h ad sent to him an ange l. If any man today sho uld be able to relate ~uch a glor ious exper ience before almost any church, would not most relig ious tea chers say that he had been con­verted and t hat hi s conver sion wa s a very bright one? Yet this m an had to send men to Joppa for P ete r and hear words from him whereby he and all hi hou se might be ~aved. (Acts 11: 14.) There are just. honest, and moral men today not so g-ood as Cor neli u · who ar e depe nd­ing upon th eir own honesty and morality to take th em to heaven. If any man could be saved on hi s mora lity and without the chur ch of Chri!<t, Corn eliu s could have been.

Men owe r ever ence and ob dience to God as well 1c1s dutie : to their fe llow men , and there ca n be no g reater sin th an a 1·efnsal to obey God in hi s own appoint cl orrlinan cPs and commandments. If th e devout Jew can not be sav ed without Chri st , neith er can the hone st and de-

Hi6

MAY 31, 1925 SECOND QUARTER LESSON I\ :

vout Gentile. There is no salvation without Christ , "whom God sel for th to be a propitiation, throug h faith , in his blood: . that he might himself be just, and the j ust ifier of him that hath faith in J esus" (Rom. 3: 25, 26); and J esus is "th e author of eter nal sa l ra­t ion" unto a ll who obey him. ( Heb . 5: 9.)

Corneliu · had turn ed from idolatry to the accepta nce of the tru 0

God, a nd was walking according to th e light he had; but he mu .·t acce pt Christ, and needed mor e light. To such a. seek for it Go<l sends the truth.

Why This Vision? "He sa w in a vision openly, a s it wer e about the ninth hour of t he

day, an angel of God coming in unto them ." Th e first ste p t aken in br inging t his man to Christ was the app earance of an angel, as in t he conversion of th e eunuch. Although in the eunu ch 's case the ang ·pl ap peared to the preach er and in this one to the man to be converted. yet t he miss ion of the angels was the sa me in both cases- nam ely, to bri ng the preacher and the man to be conv erte d together. Vi~ions , ang els, and even the appearance of J esus him self did not set aside th e necess ity of human agency. Philip mu st go to the eunuch; Anania : , to Saul of Tar sus; and P eter , to Corneliu s.

Je sus had committed thi s matte r of pr eac hin g t he gospe l and te ll ing: people what to do to be saved to the apo stl es, and this is what he meant when he said. "What soever th ou shalt. bind on earth sha'l be bound in heav en; and whatsoev er th ou ~halt loose on earth shall be loosed in hea ven" (Matt. 16: 19) ; and, "Who se soeve r sins ye forgive , they are forgiven unto them; who se sneV"cr sins ye retain, the y are r e. taine d." (John 20: 23.) The apostles could bind and loose or for ­give and retain sins only in so far as they were commis sioned to preac h the conditions of pardon or salvation. God forgiv es tho se' who do what the apostles teach and r etain s th e sin s of those who refu se to do so. The apostles were hi s amba ssador s, and to them was com­mit ted "the ministry of reconciliation." an<l "word of reconci liati on" or cond itions of pardon . (2 Cor. 5 : 17-21.)

Th e majority of religiou s teachers ign or e thi s fact today and scorn the idea of human agency , while not a few claim to be amba ssa dori-: of Christ.

Corneliu s, "fa st ening hi s eyes upon" th e an gel, "and being af ­frig hted, said . What is it, Lord?" Corn eliu s feared in the pre . ence of the ange l, and wanted to know what wa s desired . Th e Lord an swer ed thro ugh the angel : "Thy prayers and thine alm s are gone up for a memorial befor e God." God heard the pray ers of Cor neliu s bP.for e he had accepted Christ. God always hea rs those who are ready to hea r him. but he refu ses to hea r tho se wh o refu ~e to hear him. (Prov . 28: 9.) But Go<l's answer was quite diff er ent from that which ma nv unde r similar circumstan ces are now tau ght to expect . The ang-cl did not te ll Cornelius that hi s sins wer e alr ea dy forgiven or th at PP. was a lready sa ved, but directed him to sen d for P eter, who would tell him words whereby he might be save d. ~

The appearance of thi s an gel was not a d1·eam; it occurred wh en Cornelius was engaged in prayer at the ninth hour, 01· thr ee o'clock in the af ternoon.

P eter wa s lodging "with one Simon a tanner, whos e hou se is by the sea s ide." Th e anl);el gave minut e dir ect ions as to wher e P ete r

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LESSON IX ELAM'S OTE S MAY 31, 1925

could be found. Havin g given these directions, the angel departed . Cornelius at once "called two of hi s hou sehold servants, and a

devout soldier of them that waited on him continually; having re­hearsed all things unto them, he sent them to Joppa." Th devout soldier was a Gentile, an Italian. (Verse 1.)

Peter Convinced Corne lius "forthwith" sent the se men. On the morrow after

they started on their jo umey they drew nigh unto Joppa. ~ Thile these men were on th eir way for P eter, God was prepar ing

him to go; hence the next step in the conversion of Cornelius i · Peter's going . "Peter went up upon th e hous etop to pray, about the sixth hour"-about noon. Peter wa s devout , and hi s example her e is worthy of our emulation. He felt the need of prayer, of regular pray er, and prayed . It being the hour for the noonday meal, Peter "b eca me hungTy"; and while the good people of the hou se were preparing the mea l, "he fell into a tran ce." Peter saw "h eaven opened" an d "a great sheet, let down by four corners upon the eart h." Thi s sheet hung by th e four corners and, susp ended by the four cor ners by cords, mad e the "ves sel" which contained "all mann er of four -footed bea sts and creeping thing s of the earth and birds of the heaven." ,v ith this sheet cam e a voice from heave n, saying: "Rise, P eter ; kill and eat ." Although this was a vi sion, Peter felt the force of hunger, but re sis ted the temptation to eat anything unclean, saying : "Not so, Lord; for I have never eaten anythin g that is common and unclean." Under the law of Moses certa in birds and beasts wer e unclean , and the Jews were forbidden to eat t.hem. (Lev. 11; Dent. 14: 3-21.) Agair. the voice .:-ame, and, in respon se to P eter, said "What God hath clean sed, make not thou common."

Und er Christ the restriction from eat ing animals had been re ­moved. (Rom . 14 : 14; 1 Cor. 10: 25-33 .) But under Chri st we an commanded to "abstain from the pollution s of idols, an d from fornica­tion. and from what is stran~ led , and from blood." (Act s 15: 20, 29.) At this time Peter did not know this, and would not do what he con­sidere d wrong. But now P ete r mu st lea rn that what God had cleanser! and offered to him he must accept, or what God had accepted he must not r eje ct.

This was done th ree tim es- that is. th e sheet wa s lowered and rlrawn up thr ee times, and then it "was received up into heave n." Some think this was done three times to corr espond with t he th ree messe nger s sent by Cornelius.

While Pet er thought on the vision and was unabl e to decide what it s meani n.e- could be. the mes senge rs sent by Cornelius approached the gate and called for him. Still meditatin g upon th e vision and won­dering what could be its purport , the Spirit informed P eter that the three men soug ht him an d in structed him to go with them, say ing: "Go with th em, nothing- dou btin g: for J have sent them."

The message of the "hol.,y angel," the vision of Pet er , and the com­mand of the Spirit to go t horoughly convinced Peter that he shoulrl preach the gospe l to the Gentiles. He lodged the messeng ers over­night.. and set out "011 the morrow" with six Jewish brethren for Cesarea, which he reac hed on the fourth day after the appearance of the angel, and found Corne liu ~, his k insm en, and near friends wa it ing

1!5R

•

i\iAY 31, 1925 SECOND QUAR'l'ER LESSON IX

for him. Declaring that Corn eliu s, who falling before him, sho uld not wors hip him, Peter went in , explaining that heretofore it had been consi dered unlawful for a Jew to come un to one of another nation, but that God had shown him that he should call no man "common" or "unclean," and that , th erefore, he had come witho ut gainsaying, and as ked "with what intent" they had sent for him.

Cornelius Explained Why He Sent for Peter CMneliu s related his experienc e to P eter in exp lan at ion as Lo why

he had sent for him, and sa id: "Now ther efore we ar e a ll here presen t. in the sight of God, to hear all things that ha ve been commanded the ·· of t he Lor d ." 'l'his las t state ment shows that all pre ent rea lized they wer e in the prese nce of God, that what P eter had to relate was a message from God, and that they were r ea dy to do all that God com­mands through Peter .

God is No Respector of Persons The J ews thought God was partial to them (Matt . 3: 7-12) , but

Pete r now sees t hi s is a mistake. He und erstands now that one does not have to become a J ew in order to serve God, "but in every nation he that fearet h him, and worket h righteousness, is acceptable to him." God respects character , not perso ns ; he was never a re specte r of per­sons . He gives t he following as his reason for accepting Abra ham: "For I ha ve kn own him , to th e end that he may command his children an d his household after him, that they may keep the way of J ehova h; ... that J ehov ah may bring upon Abraham that which he hath spoken of him." (Gen . 18 : 19.) When the J ews rejected the truth, God ca t them off, and will graft them in ag ain if they "co ntinu e not in their unb elief ." (Rom. 11: 19-24. ) Th e Genti les were r ej ecte d because, "knowing God, they glorified him not as God." (Rom. 1: 18-32.)

Two things are essential- -nam ely, to fear God and to work right­eous ness . To f ear God is to obey him, and to work ri ghteo usness is to discharge all duties to our fellow men.

All hav e sinn ed and come short of the glory of God, a ll need sa lva ­tion, God loves all, Chri st died for all, all mu st be saved alike 'throu gh Christ .

Rem ission of Sins in the Name of Chris t The gospe l was first prea ched to the Jew s, and this order was

mainta in ed by the apostles. (Act s 13: 46. ) Jesus is "the Princ e of Peac e," and the gospel is "the gos pel of peace .'' It breaks down th e middle wall of part ition betwee n Jew and Gentile, and P eter see;; this as never before. J esus is "Lord of all"-J ew and Gentile.

Corn eliu s had hea rd of Jesus-hi s pr eaching , his miracl es, and hi 8 deat h an d resurrection. He had hear d how God anointed him with th e Holy · Spirit and with power . Und er the law of Moses, prophets, priests , and kings were anointed with the holy anointing oil; Je sus was anointed to be Prophet, Prie st and Kinir . "Christ" mean s "Anoi nted" ; so does "M ess iah." Je sus was mad e "both Lord and Christ" when he ascended to heav en . (Acts 2: 36.) The Spirit de­scende d upon Je sus after h is baptism . Befor e this Je sus had per ­formed no miracle s. He "went about doing g-ood."

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Th e apostles were witn esses of hi s miracle s and of hi s resurrection. (Luk e 24: 48 ; John 15: 27; Acts 1: 8, 22; 2: 32; 3: 15.) Th ey ate and drank with him after hi s res urr ect ion . (Luke 24: 43; John 21: 13.) In th e great commi ss ion J es u s commanded the apostles to pr each t he gospe l to every creature and to testify that "t hi s is he who is or­dained of God to be t he Jud ge of th e Jivin g and the dea d." " To him bear a ll the pr ophets witness, that through hi s nam e every one t hat believeth on him shall receive r emis sion of s in s." (I sa . 53: 11; Jer. 31 : 34 ; Joel 2: 32.) The t est imony of the proph ets shows that it was .God's purpo se to save the world thro ug h fait h in Chri st.

Th ree facts are here stated : (1) Remission of sins is t hr ough the name of J esus, (2) that it is promi sed to tho se on ly who believe on him, (3) and this promi se is to every one- -J ew or Genti ie .

"Through hi s name" means through him or by 'his power, and must not be overloo ked . Faith mu st work by love ( Gal. 5: 6), and the se very per sons wer e soon comm anded to be ba pti zed " in t he name of J e• u s Chri st " (v erse 48) ; and a ll are baptized "into th e name of the Father and of the Son and of the Holy Spir it ." (Matt. 28: 19.) Pete r sa id on Penteco st : "Rep ent ye, all( i be baptized every one of you in the nam e of Jesu s Chr ist u nt o th e remis sion of your sins," etc. (Acts 2: 38.) "And when they hear d thi s, t hey were baptized into t he name of the Lord J esus." (Act s 19: 5.) "For ye are all sons of God, t hro ugh fait h , in Chri t J es us. For as many of you as were baptized into Chri st did put on Chri st." (Gal. 3: 26, 27.)

Pet er preach ed on t hi s occasion to t he Gentil es just what h e had preac hed to the . Jews on P enteco st-that Je sus had risen from the dead; that he wa s made Lord and Christ ; that t he miracles of J es us prove that h e is the Son of God; that .Jew and Gentile must believe t hese sa me facts; t h?.t the apostles were witnesses of hi s resurrection, and they a lso bear test im ony to J es us a t he Saviour; and on both occasions the Holy Sp irit was mani fested t o sh ow th at the truth pr eached was from God. Notice, too, that t he Gentiles are required to do ju st what th e J ews were required to do on Pentecost-(1) to believe in Jesu s as the Chri st of God; (2) that t hi s fa it h comes by hear in g the wor d of God (A cts 15: 7); (3) that t hey mu st repent (Acts 11: 18); and (4) that t hey mu st "be baptized in the name of Jes us Chri st."

No vision or mira cul ous manif es tation in the case of Cor neliu s re­leased him from any obligati on to obey God. Th ese all confirm ed the trut h and impre sse d the nec essity of obedie nce.

Why These Gentiles Were Baptized In the Holy Spirit No vision now (should th ere be such a t hin g ) , dr eam, or expe rience

of a ny kind, or anythi ng else can release one from the nec ess ity of obed ience to God.

P eter's speech was int errupted by t he outp ourin g of the Holy Spir it, on Corneliu s and hi s frie nd s. Thi s was t he baptism of the Spirit, "poured out" upon the Gentile s by th e Lor d, as upon the apos­tles "at the beginning" (Act s 11 : 15) , and, therefore, as it had never been poured out on any except the apostles on Pent ecost. There are but the se two occurrences of t he bapti sm of the Spir it rec or ded in the N ew T esta ment. Th e baptism of the Spirit was a great miracl e, and wa s the fullest meas ur e, or gr ea test gift, of the Spirit

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J UNE 7, 1926 S~COND QUARTER LESSON X

bestowe d upon men. All miraculous gifts of the Spirit were not bap­t isms of the Spirit. These miraculous gifts, or measures, of the Spirit which were bestowed by the imposition of hands must be distinguished fro m the baptism of the Spirit which was "poured out" by,· the Lord directl y from heaven. Then t he baptism of the Spirit and miraculous measures, or gifts of the Spirit must be distinguished from that or­dinary measure, or gift, which all who obey God receive. (Acts 2: 38 ; 5: 32.)

The baptism of the Spirit was not to convert people or to bring to the m the knowledge of the remission of their sins . The appstles were

hristians for three years before they were baptized with the Spirit, and the Samaritans had received the gospe l and had been baptized some time before they rec eived the miraculou s gift of the Spirit (Acts 8 : 14-17); so with those at Ephesus (Act s 19: 1-7). In none of these cases was the miraculous gift of the Spirit connected with the remis­sion of sins.

Cor nelius and his household were baptized with the Holy Spirit before they were "baptized in the name of the Lord Jesus" to convince the Jews present and those at Jerusalem lat er that God had accepted th e Gentiles, and they should be allow ed to obey the gospel and be re­ceived into the church. Therefore, Peter at once sa id: "Can any man for bid the water, that these should not be baptized, who have received th e Holy Spirit as well as we?"' (Verse 47.)

Then, let it be further said and understood that, the baptism of th e Holy Spirit, or any other miracle, could not release Cornelius and cannot release one now (should such miracles occur) from the nece s­sit y of obeying God in baptism.

Since God had thus shown his approva l, could any Jew object? Those who accompanied Peter were amazed "beca use that on the Gen­til es also was poured out the gift of the Holy Spirit. For they heard them speak with tongues, and magnify God." (Verses 46, 46.) None rai sed an objection, and Peter "command ed them to be baptized in th e name of Jesus Christ." Then a:t Jerusalem, as the following les­son shows, he used thi s fact to show the Jews there that God had ac ­cepted the Gentiles upon the same faith he had accepted the Jews.

Being baptized with the Spirit was not nece ssary to prepare one for baptism in water, since the apostle s wer e Christians three years before they wer e baptized with t he Spirit, and the Samaritans had he!ieved and had been baptiz ed some tim e before they recieved any mir aculous measure of the Sp irit.

Neither did the baptism of the Holy Spirit set aside the importanc e of obedience to God in baptism. Those baptized in the Spirit must still be bapt ized in water.

LESSON X-JUNE 7.

PETER'S BROADENING VISION Read: Acts 10: 1-11: 18. Lesson Text: Acts 11: 5-18.

I ACTS 11. 5 I was in the city of Joppa praying: and in a trance I •aw a vision, a certain vesael descending, a& it were a great sheet et down from heaven by four corners; and it came even unto me:

6 upon which when I had faatened mine eyes, I considered, and 6 161

LE SSON X ELAM'S NOTE S JUNE 7 , )\)~5

saw the fourfooted beasts of the earth and wild beasts and creeping things and birds of the heaven.

7 And I heard also a voice saying unto me, Rise, Peter ; kill .and eat.

8 But I said, Not so, Lord: for nothing common or un~lean hath ever entered into my mouth.

9 But a voice answered the second time out of heaven, What God hath cleansed, make not thou common.

10 And this was done thrice : and all were drawn up again into heaven.

11 And behold, forthwith three men sto od before the house in which we were, having been sent from Caesarea unto me.

12 And the Spirit bade me go wi t h them, making no distinction. And these six brethren also accompanied me; and we entered into the man's house:

13 and he told us how he had seen the angel standing in his house, and saying, Send to Joppa, and f e tch Simon, whose surname is Peter;

14 who shall speak unto thee words, whereby thou shalt be saved, th'>u and all thy house.

15 And as I began to speak, the Holy Spirit fell on them, even as on us at the beginning.

16 And I remembered the word of the Lord, how he said, John indeed baptized with water; but ye shall be baptized in the Holy Spirit.

17 If then God gave unto them the like gift as he did also unto us, when we believed on the Lord Jesus Christ, who was I, that I could withstand God?

18 And when they heard these things, they held their peace, and glorified God, saying, Then to the Gentiles also hath God granted repentance unto life.

Golden Text-- "Of a truth I perceive t hat God is no r especter of per sons: but in every nation he that feare th him , and worketh r igh t­eousness, is acceptable to him. " (Act s 10: 35.)

Tim e-A.D. 40 . Place-J er usa lem. Persons -Pet er, the other apostles and brethren. Devotiona l R eading -I sa. 61: 1-9. R efe rence Mat eria ~Act s 10. Hom e R eading-

Jun e l. M. T h e Vi s ion of Corn eliu s. A c ts 10 : J- . 2. T. Th e Vi s ion o f P t e r. A c ts 10: 9- 16. 3. W . Co rn el iu S e nds fo r Pete r. Acts 10: 17 - 23. 4. T. Openin g t h e D oor to th e Gentil es. Acts 10: 34 -4 8. G. F. Th e Ho ly Spirit G iven. Acts 10: 44 - 4 . 6. S. }'e t er ' s Exp lanat ion. A c ts 11: 1-1 8 . 7. S . The Glorious Pr op h ecy . I sa ia h 61: 1 -9.

GEOGRAPHICAL NOTES Jopp a wa s loca ted and descri bed in Lesso n IX. . Peter was at Joppa , Corne liu s at Caesar ea, abo ut thirty Jll)}es

north of Joppa, on the Mediterran ea n Sea. Caesarea was built by Herod the Gr eat and named for Augustus

Caesar. It was about seventy mil es northwe st from J er usalem, aDd

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was a seaport of Judea . It was the Roman capital of Judea . Cor­neli us, the ceturion of this lesson was stationed there. He was a ca ptain of a hundr ed Italian soldiers called "the Italian band." Caesa rea occupies an important place in Acts of Apostles . There Pa ul app ·eared before Felix, Festus, and Agrippa, and was in prison two years. Philip, the eva ngeli st, resided there . (Acts 21: 8.)

HELPS AND HINTS FOR TEACHERS This lesso n shows how the Jewi sh Christians were convinced

that they should receive and treat Gentil e converts to Christ as Chr istians equal with themselves.

Such startling news as Pet er 's act ion at the hous e of Corneliu · and the conversion of the Gentil es spread rapidly.

The apostles wer e st ill at Jerus alem . The reception of the Gentiles was a wonderful event and an ad ­

van ce step in the hi story of the church.

EXPLANATORY NOTES The Charge Against Peter

Verses 1-3 state this charge : "Now the apo stles and the brethrnn th at were in Jud ea · heard that the Gentile s also had received the wor d of God. And when Pe ter wa s come up to J erusalem, they that :were of the circum cision contend ed with him, say ing, Tho u wentest m to men uncircum cise d, and didst eat with them." (V erses 1-3.)

"T hey that were of the circumcision" were J ewish Christians. They thought that the only way Gentiles could become Christians was to come into the chur ch through Judai sm. They contended with Peter that he went in and ate with the un circumcised; tha t if he at e wit h th em he placed him self on an equality with them; and, ~ence, that if he wa s justifiable in doing that he was also justifiabl e m prea ching Christ to them and baptizing· th em, and that would de­str oy their theory that the Gentil es must become Christians thro ugh Jud ais m.

Peter 's Reply to This Charge 5. In replying to this charge, P ete r explai ned why he preached

the gospe l to the Gentil es . He "expounded the matter un t o them in order ." (Verse 4.)

He was in Joppa, and at noon he went up on the house top to Pray.

The houses havin g flat tops, with battlem ents, furnished a quiet Place for meditation and prayer.

The apostles prayed much, and Jesus was a prayerful Savio ur . Cornel ius, too, was praying wh en the ange l appeared to him.

In the busy. ru shin g world today many Christians do not stop to pray; some do not seem to think it efficac ious.

Peter "became hun gry, and desir ed to eat: but while they made read y, he fel] into a tranc e'' (Act s 10: 9, 10) . He wa s transported obu~ of himself , and his mind was drawn off from all surro un ding 0 Jects and fixed on the se div ine things , which he saw with hb Spiritua l (not his flesh ly) eyes. Th e vision was a gre at sheet let

1.6~

LESSON X ELAM'S NOTES JUNE 7, 192{.

down from heaven by the four corners, as if fastened by cords; and it came even to him , "let down upon the earth." (Acts 10: 11.)

6. It contained "all manner of four-footed beasts and creeping things of the earth and birds of the heaven." (Acts 10: 12.)

7. Though in a trance, Peter still felt the force of hunger, and the Lord said: "Ri se , Peter; kill and eat." His hunger was appealed to.

8. "Not so, Lord." Pet er did not mean to refuse to obey God, but he declined to gratify his appetite by eating anything common or unclean. He mea nt obedience to God, for he knew God had for­bidden the eating of certain animals and fowls, and he did not at first take in the thought that God was abrogating the law of dis­tinction betw een the clean and the unclean an imals. (See Lev. 11; Deut. 14; Acts 15: 27-29.)

9, 10. But the voice said: "What God hath cleansed make not thou common." Thi s was done three times, which impressed this truth upon Peter , and corresponded to the three messengers. Peter thought seriously over this, and did not at first understand its mean­ing; but it was all made clear by the coming of the messengers from Cornelius and the command of the spirit to go with them "nothing doubting." (Acts 10: 17-20.) He himself gtates what he under­stood it to mean: "But God hath show ed me that I should not call any man common or unclean." (Acts 10: 28.)

11. God had arranged it so that the messengers should reach Peter just at the right time, as Philip reached that part of the road where the eunuch was just in time to catc h him.

12. Peter did this by t he direction of the Holy Spirit. So it was God who received the Gentiles, not Peter; he was only the means, or instrument, in God's hands to do this important work. P ete r took these six Jewish br et hren with him to Caesarea as witnesses, then he took them to Jerusalem; for he knew, it see ms, that his course would be called in question.

13. He then reh earsed the vision of Cornelius, and why Cornelius had sent for him.

How Cornelius and His House Were Saved 14. "Whereby thou and all thy house shall be saved." These

"words" were the gospel, showing Cornelius how he and his household should believe in and obey Christ to be saved. He feared God (Acts 10: 2), believed in Jesus when he heard P eter, and he and hi s house were baptized in the name of Je sus. (Acts 10 : 47, 48.)

Notwithstanding his devoutness, fasting, prayers, alms, justice, and vision of an angel, he was not yet saved, and must hear the words of Peter-the gospel-that he might be saved.

Thi s is the fir st mention of household baptism. Were any infants baptized her e ? This household feared God (Acts 10: 2); they were "his kinsmen and near friends" (Acts 10: 24); they "heard the word." (Acts 10: 44.) Thes e are the ones who were baptized with the Holy Spirit and baptized in water. (See Acts 10: 47, 48 and the preceding article.) There could have been no infants in this number.

15-17. Peter compares this to the outpouring of the Spirit 011 the apostles on Pentecost, and calls it "the bapti sm of the Spirit." He calls the day of Penteco st "the beginning." It was the beginning

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.IUN E 7, 1925 SECOND QUARTER LESSON X.

of the preac h ing of repentance and remission of sins in the namt of Jesus among all nations (Luke 24: 46, 47) under the great com­miss ion, or the beginning of the reign of Jesus in heaven over his spir it ual kingdom-the beginning of the church in its completion. God had purposed and planned to save the race, h~d prophesied and pro mised the coming and sacrifice of Jesus, and now all has come to pa ss , and Chri st reigns in heaven .

"W hat wa s I, that I could withstand God?" Had he not gone, he would have withstood God.

Tliis is Peter's defen se. He show ed that h e himself first had to be convinced that he should go , and that he had done so under the guidance of God.

But after all thi s, P eter once relapsed, dissembled, and refus ed to eat with the Gentiles . ( Gal. 2: 11-14.) ·

18. Sati sfied that Pet er had acted in obedience to God and that God had accepted the Gentiles, they "h eld their peace, and glorified God, saying, Then hath God al so to the Gentiles granted repentance un to life ." They wer e convinc ed by the word of God, gave up their prec onceived opinions, and rejoic ed in the reception of the Gentiles . Th is is a fine example for us to follow now . Let us, in the first place, be open to conviction; th en con vinced by the word of God that we have been mistaken, let us ch eerfu ll y give up pr econc-eived notion s and cheerfu lly accept the tr u th and become of one mind and one hear t in the one body of Chri st. It is most remarkable and most wort hy that these apo stles and oth er Christians at Jeru sal em did not start up a Jewish faction and Gentil e faction in the church.

God granted to the Gentile s "rep entance unt o li fe'' in that he opened up th e way for th em to be tau ght repentance and allowed th em to repent and to enjoy th e bl essing s of repentance.

QUESTIONS Gi ve th e subj ec t . R ep eat th e Gol d en T ex t. Give the tim e, pl ace an d per so n s. D id yo u r ead th e R ef er ence M a -

tE>ri al ? D id yo u r ad th e H om e R eading ? W h o built Ces ar ea ? W h er e and wh a t w as It? " ' ha t occ urred th er e ? Wha t, th en , d oes our l esso n .sh ow? Wh y w as th e r ece ption of the

Gen t il es su ch w ond erful n ews • "IVb o cont end d wi t h P et er . and

w hy? , v hat did P et er sh ow in hi s r ep l y? W ha t did h e stat e in ord er? \Vbe r e was h e? W l1a t did h e do a t no on? W ha t i s sa id a bout t h e ap ost les.

J esus , and Chri sti an s pray in g? W ha t happ en ed t o P et er whil e h e

w as pr aying? Wh a t i s a "tr a n ce " ? W h at did h e see ?

ll "\"\' h at d irl th e " sh eet " co nt a i n? i ,vh a t did th e "v oice" t 11 him t o

do ? ~ What did he r eply?

IV h a.t did he m ean by thi ·? What clicl h no t at on ce s c ~

n, lo vV hat did th e "voi ce " th en sa.y? H ow m an y tim es w a s this r e ­

p ea t ed? H ow was this mad e cl ea r to P ete r'/ W ha t does h e sa y h e und er s tood

i t t o m ean? 11 " ' h en did th e m e ·seng er s a rriv e? 12 vl ' hat did th e H oly Spiri t co m­

mand P et er to do ? Wh o wa s it, th en, who r ece iv ed

th e Gentil es? Wh a t Jla rt on ly did P eter p er­

form? W h om did h e t ak e with him? Wh y did h e t ak e th em?

l 3 What did h e r eh earce in this v erse ?

14 \°'\'ha t did h e t ell Co rn elius and his hous e ?

165

Wh a t mu st alJ d o in ord er to b e aved?

Why do yo u kn ow th ere w er e n o infants in th e numb er her e b.a p­tlz ed?

15 -17 Wh a t f elJ on Co rn eliu s and hi ~ hous eh old?

Lik e wh a t o t h er occ urr en ce wa s this?

, v h a t cloes P et e,· cn ll t hi ~?

LESSON XI ELAM'S NOTES JUNE 14, 19~o

Of what was th e day of P en t ecos t the beginning?

18 Wh a t effect did this defense ha ve upon P e t er's accus e rs?

Wh a t qu es tion did Pet er th en ask?

What mistak e did P et er on ce make after this?

In wh a t r es pec t s is thi s a fine ex ­a mpl e t o us? Wh a t is m eant by God's gra n ting

r epent a n ce unto Ure ?

LESSO N X I-J UNE 14.

THE CHURCH AT ANTIOCH Lesson Text: Acts 11: 19-30. ACTS 11. 19 They therefore th a t w ere scattered abroad upon

the tribulation that arose about Stephen travelled as far as Phoenicia, and Cyprus, and Antioch, speaking the word to none save only to Jews.

20 But there were some of them , men of Cyprus and Cyrene, who, when they were come to Antioch, spake unto the Greeks also, preaching the Lord Jesus.

21 And the hand of the Lord was with them: and a great num­ber that believed turned unto the Lord.

22 And the report concerning them came to the ears of the church which was in Jerusalem: and they sen t forth Barnabas as far as Antioch:

23 who, when he was come , and had see n the grace of God , waa glad; and he exhorted them all , that with purpose of heart they would cleave unto the Lord:

24 for be was a good man, and full of the Holy Spirit and of faith: and much people was added unto the Lord.

25 And he went forth to Tarsus to seek for Saul; 26 and when he had found him , he brought him unto Ant ioch.

And it came to pass, that even for a whole year they w ere gathered together with the church, and taught much people; and that the dia­ciplea were called Christians first in A nti och .

27 Now in these daya there came down prophets from Jerusalem unto Antioch.

28 And there stood up one of them named Agabus, and s ignified by the Spirit that there should be a great famine over a ll the world: which came to pass in the days of Claudius. ·

29 And the disciples, every man according to his ability, deter­mined to send relief unto the brethren that dwelt in Judaea:

30 which also they did , sending it to the elders by the hand of Barnabas and Saul.

Golden Text--" Th e disciples were called Christians first in An­tioch ." (Acts 11 : 26.)

Tim e-The time the fir st tea cher reac hed Antioch was between A .D. 40 and A.D. 43. Th e time Barnaba s and Sau l were sent out from Antioch was lat er-abo ut A.D. 46 or A.D. 47.

Place-Antioch in Syria. Perso ns-Barnaba s, Saul and oth er teacher s. Devotional R eading- Psalm 96: 1-10. Ref erence Materia l-Ac ts 4 : 36, 37; 11: 19-30.

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Hom e R eadin g-June 8. M . 'l 'he Ch u rch in Antioch . Acts 11: 19-26.

9. T . A Min istering C hurch. Acts 11 : 27 -30 . 10 . W. A Miss ionary Church. A c ts 13: 1-3. 11. T. Th e Mes sage f r om J er us a le m. Acts 15: 22-20 . 12. F. Harmony in the Church. Psa lm 133. lll. S. J oy tn t h e C hur ch. Psalm 122. H . S. A Son g of Th anksg ivin g . Isaiah 12.

GEOGRAPHICAL NOTES Antioch was situat ed on the river Orontes, about sixteen miles

fro m its entrance int o the Medit erranean Sea. It was three hundred miles north of Jeru sa lem. It was founded about B.C . 300 by Seleucus Nicator, one of the generals of Alexander the Great, and was named in honor of his fath er, Antiochus. Seleucus is said to have founded seventy-five cities; of these there were nine Seleucias, six­tee n Antioch s, and six Laodiceas. He built Antioch, in Pisidia (Acts 13: 14; 14 : 21; 2 Tim. 3: 11), and Laodicea, in Phrygia. (Col. 4: 13-16; Rev . 1: 11; 3: 14.)

At this time Antio ch was the capita l of Syria, and had a popu­latio n of five hundr ed tho usa nd. In the fourth century it is said to have had as many a s one hundred tho usa nd Christians, or more. It was th e third city of the Roman Empir e, Rome and Alexandria being great er. " It was almost an Oriental Rome." It was a great commercial center. Roads from Asia Minor, P ersia, India, and Egypt led to it. Car avan s poured into it a continual commercial stream of products from the Ea st to be exchanged for the products from the West brought by numerous ship s. It was a very wealthy city, beau­tifully orn ament ed, and abounding in handsome buildings. It was also very wicked. Jews, Greeks, Romans, Syrians, and other nation­alitie s were represente d in its population.

" If we wish to re alize th e a ppearance and reality of the compli­cated heathenism of th e first Christian century, we must endeavor to imagine the scene of that subur b, the famous Daphne, with its foun­t~ins and grov es of bay tre es, its bright buildings, its crowds of licen­tious votari es, it s sta ture of Apollo, where, under the climate of Syr ia and the wealt hy patronage of Rome, all that was beautiful in natu re and in art had created a sanctuary for a perpetual festival of vice ." (Conyb ere and Howson.)

"P henicia" was a narrow country about one hundred and fifty miles long, lying north of Palestine along the Mediterranean coast .

" Cypr us" is an island in the Mediterranean Sea, about sixty miles ~rom the eastern coast, one hundr ed and forty miles long, and varying 111 widt h from fi e to fifty miles.

EXPLANATORY NOTE S Barnabas' Miss ionary W ork

19. Luk e take s up again the work of those who "were scattered

babroad up on the tribulation that arose about Stephen ." It had been etw een five and eight years since the death of Stephen.

" Spe aking the word to none save only to Jews." They followed tbhe exa mple of the apost les and the Jewish conception of the gospel efore P eter was sent to Cornelius . They began at Jerusalem, the

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LESSON XI ELAM'S N01'ES JUNE 14, 192;,

right place, but had not yet begun to preach repentance and remis­sion of sins "in his name among all nations."

Notice the missionary work which was going on during this peri od -Philip preaching in Samaria, to the eunuch, and in all the cities from Azotus to Cesar ea; Paul, in Dama scus and Arabia and doubtles s in his native country, Cilicia; l'eter, throughout Jud ea , Samaria, an d Galilee ; and those of this verse, in Phen1cia, Cyprus, and Antioc h. Doubtle ss they planted the chur ches in Ph enic ia mentioned in Acts 15: 3. Phenicia lay betw een Antioch and Jerusalem.

All this was don e in a few years by t he church and through no other missionary organization than the church. This is the tr ue mis­sionary spfrit .

20. '·And . .. some of them, men of Cyprus and Cyrene, . . . when they were come to Antic-ch," preached "the Lord Jesus" to Greeks also. Th ese "Greeks" were Gentil es . "Cyrene" was a city on the nor thern coast of Africa.

Simon, of Cyrene, was compelled to bear the cross of J esus. (Matt . 27: 32.) While he may not ha ve been in this company, we think of him just here .

They did not preach to the Gentiles unti l they reached Antioch . It seems, too, "that the se men came to Antioch at a later period than did those who spoke only to Jews ." (McGarvey.) This was probab ly after the conversion of Cornelius, although it may not have been. These Greek-spe aking J ews from Cyprus and Cyrene were not so intense ly prejudiced as the Jews of Judea.

The church at Antioch was the first Gentile church. It rank r: next in impor tance to the church a t Jerusalem.

What Does Turning to the Lord Mean?

21. "The hand of the Lord" means his favor, his guidance, hi s help, his power. He blessed their effort s ; and as some of those scat­tered abroad had gifts of the Spirit, they may have worked miracles . The result was that "a great number that believed turned unto t he Lord."

Believing and turning to the Lord are two different acts, and "turn­ing" here follows "believing." People must repent, too, and turn to God. (Acts 3: 19.) Th e Gentil es turned from idols to the true God. (Act s 15: 19; 1 The ss. 1 : 9. ) Then "turn" expresses all t hat · one does between the point where he starts in his conversion an d salvation from sin in Jesus Christ. The Gentil es who turned from idolatry to God believed the gospel, repented of their sins, and were baptized in the name of Jesus Christ. Where th ey "believed, and turned," "turn" embraces repentance and · baptism; for those who be­lieve are commanded to "repent ye, and be baptized . .. in the name of Je sus Christ unto the remission of your sins'' (Acts 2: 38) ; where they "rep ent, ... and turn," "t urn" embraces baptism . Turning to the Lord denotes a change in conduct as well a s in heart, and the conduct is the obedience required by the Lord. While it is said these "beli eved and turned," it is sa id the Corinthians "believed and were baptized" (Acts 18: 8); and while Peter exhorted some to "repent . . ~ and turn again" (Acts 3: 19) , he exhorted others in the same condition to "repent, . . . and be baptized ." (Act s 2: 38.)

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Th e Church at Jeru salem Sent Barna bas as Far as Antioch 22. Convinc ed by the case of Cornelius that God would accept the

Gent iles just as he accepted the Jews, and rejoicing . over the fact, when the church in J erusale m heard of the good work going on in Antioc h among the Gentil es, "they sent fort h Barnabas as far as An ­t ioch ." This impli es that he would vi si t other places on the jour­ney.

This is an e-xample of a church sending out a preacher, or mis ­sionary, and the place of hi s work is designate d. We can infer the importance and purp ose of his mi ssion by th e work which he did.

23. "Who, when he has come , and had een the grace of God, wa s glad; and he exhorted them all , t hat with purpose of heart they would cleave unto the Lord." Th ey should make it their purpose of life to serve God; th ey should cleav e to God with all their power of will. .

This exhortation should be heed ed by numerou s chur ches today. "The grace of God" which he saw was th e conversion of the Gen­

tiles . He "was glad ," or rejoi ced, over the mercy God was showing to t he Gentil es . Th ese new conv er ts neede d the exhortations of Bar nabas. He was ju st the man to send. H e was reared in Cyprus, only seventy or seventy -five miles from Antioc h , was familiar with the lang ua ge and cu stoms of t he people, and was a famous exhorter ­"son of exhortation ." (A cts 4: 36, 37.)

24. "For he was a good man, a nd full of t he Holy Spirit and of fait h." He was not only ju st and upright , but kind , genero us , loving and anxio us to help oth ers . H e poss esse d some gifts of the Spirit . (Acts 13 : 1.) Throu gh his exhortations "much people was added unto the Lord ." To become Christians is to be "added un to th e Lord ."

It is our experience today that as many have been added to th e Lor d by hearing scriptural exhortations to the church on righ t living and the bless ing s of the gospel as in other ways.

Saul We nt to Antioch 25, 26. Sa ul had gone from Jerusalem to Tarsus a few years

before this. Barnaba s doubtl ess kn ew Saul before his conv ers ion , and he it was who as sured th e disc iples at J er usalem that Sau l was indeed a Chr ist ian . Jesus had told Sau l he would send him to th e Gentiles . Saul was a teacher; Barnabas, an exhor ter .

The increasing work at Antioch required more labo rers, and Bar­nabas went to Tar sus to seek Saul. Thi s was doub t less not long after Barna ba s reach ed Antioch. Having returned to Antioch with Saul , for "a whole year they were gath er ed toget her wit h the church, and ta ug ht much peop}e." Gr eat success att ended their united labors, Here is an exa mple of pr eac her s teaching a church as well as oth er s throu gh the church.

"A nd the disciples were ca lled Christian s fir st in Antioch ." "W_hether ~he nam e 'Christ ia n' was giv en by divine authority or by tl!e1r enemies has been a matter of much controv ersy. If it was not l!:JVen by divine author ity, it is the natural name , and was accepted by th~ dis ciples and approv ed by th e Holy Spirit ." (Lip scomb.) On thi s nam e, see Acts 26: 28 ; 1 P et. 4: 14-17 .

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LESSON XI ELAM'S NOTES JUNE 14, 19l:;_,

Some Other Facts in Barnabas' Life He was sent out with Paul on Paul's fir st Missionary Journey

from the church at Ant ioch. H e and Paul had a contention over taking Mark on the second journ ey. (Act s 15: 36-40.) He was a relative of John Mark. ( Col. 4: 10.) He attend ed with Paul the Council at Jeru sa lem. (Acts 15: 2, 12.) He r eceived with Paul the right hands of fellow ship from Jam es, P eter , and John at Jeru salem and was carried away as were others with th e diss imul ation of Peter at Antioch. (Gal. 2: 9, 11-13.) At times with P aul he labor ed for his support while preaching the gospel. (1 Cor. 9: 6.) Th e Chris­tian fellowship between Paul and Barnabas wa s not dest roye d by their disagreem ent over Mark; for aft er wa r d th ey and Mark worked together. (1 Col. 4: 10; 2 Tim. 4: 11.)

An Example of Giving 27, 28. Th ese prophets from J er usal em went to Ant ioch to en­

courage and help th e church ther e. Th e Holy Spi r it in so many words declared through Agabu s that "a gr eat famin e" in all th e world would come to pass in the days of Claud ius. Thi s shows how the Holy Spirit bears testimony.

29, 30; 12: 25. The church at Antio ch , "every man according to his ability, determined to send r elief unt o th e br et hr en that dwelt in Judea." This contribution was sent "to the eld ers by the hand of Barnabas and Saul." .

Note this was turned over to th e elder s for di stribu tion. The church at Antioch and th e church at J er usal em were a ll the

organization nece ssa ry to the sendin g and disbursing of thi s fund. Having fulfilled "th eir mini strat ion," Barnab as a nd Saul "re­

turned from Jeru sa lem," taking with them John who se surname was Mark."

QUESTIONS Gi ve th e subj ec t . R ep ea t t he Gold en T ext . Giv e th e time , pl ace and per son s. Did you r ea d the D evotional

R eading? Did you r ead th e R ef er ence Ma-

t erial? Did yo u r ead th e H om e R ea ding' ? Wher e was Antio ch? Who f ounded it? H ow many inha ))it a nt s had it ? At on e tim e how man y C hr is t ians

w er e th er e? Wh.at is sa id of th e w ea l t h .

bea ut y , and wi ck edn ess o f t hi s city?

19 T o who se w ork does Luk e r et ur n ? T o what pl ace s did th ey g o? "Vh er e w as P heni c i.a? What and wh er e w as Cyp ru s? ·w h y did th ey pr eac h "onl y t o

J ews"? Giv e th e a cco unt of th e vari ou s

mi ss i onary work g oing on d ur ­ing th a t ·period.

~o ,vhat m en cam e to Antioch? T o wh om did th ey pr ea.ch? \Vh ere w as Cy r Pn e ?

,

~l "Vha t is m ea nt by " th e ha nd of th e Lord w as with th em"?

Wb at was t he r es ult of th eir preach ing? ·

' Vha t i s m ea nt by "turned unto the Lo r d'"? Or . wh en one turns t o th e Lord , wh a t must b e done b et w en t he po h ,t wh er e t he turning beg in s an d r eac hin g the Lord?

22 What g ood n ew s r each ed tb ,• chur cl1 at J erusal em?

·w ha t d id th ey t h en do? By wh at ca n w e t ell t h e p urposP

for w hi ch Ba rn abas was se nt• f wh at i this an exampl e ?

23 H ow did h e see "t h e grace of Go d"?

Ove r what did he re,ioice? , ,vh a t did h e exho rt t hem to do? Wh a t Is m ea nt by ' 'with pu rpose

of hea 1·t"? ln what r espec ts was Barna bas

fitt ed for this w ork? 24 vVha t i s it to be "a g ood m a n"?

Had Bar nabas a ny m ir Ac uJou8 girt of th e Spi rit ?

\Vhat was one of th e r es ult s of 170

JUN E 21, 1925 SECO D QUARTER LESSON Xll

his exhortation? What effec t does scriptura l ex­

hor tation now h ave upon peo­ple?

25, 26 Whom did Barn aba s see lc? W hat ha d Barn abas done for

S,aul at J eru sa lem? Why was Saul n eed ed a t A n ti­

och? To w hom had J es us sa id h e

wou ld se nd Sau l ? What did Sau l and Barnabas do

at Antio ch, an d for how long? vVha t w er e th e discipl es ca lled a t

Anti oc h? What is said in th e N ew T est.a­

ment of this nam e ?

Did God approve it ? 27, 28 What did the Hol y Spirit say

would come t o pass? '£hrough whom d id the Hol y

Spirit signify this? St a te a ll othe r facts conn ected

with Barnabas' life. 29 , 30 What did the churc h at An­

ti oc h de termine to do? Acco rding to wha t did every one

give? By whom an d to whom Wj,S the

contribution sent? Wha t institution ,alone ls n eces ­

sary for r a ising, receiving, and disbursing all moneys o! th e church?

LE SSON XII - JUNE 21

PETER DELIVERED FROM PRISON Read: Acts 12 : 1-24. Lesson Text : Acts 12: 5-17.

ACTS 12. S Peter therefore was kept in the prison: but prayer wa s made earnestly of the church unto God for him.

6 And when Herod was ab out to bring him forth, the same night Pe ter was sleeping between two soldiers, bound with two chains : and guards before the door kept the prison.

7 And behold, an angel of the Lord stood by him , and a light shin ed in the cell: and he smote Peter on the side, and awoke him, saying, Rise up quickly. And his chains fell off from his hands.

8 And the angel said unto him, Gird thyself, and bind on thy san dals. And he did so. And he saith unto him, Cast thy garment abo ut thee, and follow me.

9 And he went out, and followed; and he knew not that it was true wh ic h was done by the angel, but thought he saw a vision.

10 And when they were past the first and the second guard, they came unto the iron gate that leadeth into the city; which open ed to them of its own accord: and they went out, and paned on through one street; and s traightway the angel departed from him .

11 And when Peter was come to himself, he said, Now I know of a truth, that the Lord h ath sent forth his angel and delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.

12 And when he had considered the thing, he came to the house of Mar y the mother of John whose surname was Mark; where many Were gathered togethe r and were praying.

13 And when he knocked at the door of the gate, a maid came to a nswer, named Rhoda.

14 And when she knew Peter 's voice, she opened not the gate fo r j oy , but ran in, and told that Peter stood before the gate.

15 And they said unto her, Thou art mad. But she confidently affirme d that it was even so. And they said, It is his angel.

16 But Peter continued knocking: and when they had opened, th ey saw him, and were amazed.

171

LESSON XII ELAM'S NOTES JUNE 21. 19zo

17 But he, beckon ing unto them with the hand to hold their peace, declared unto them how the Lord had brought him forth out of the prison. And he s aid, Tell these things unto James , and to the brethren. And he departed, and went to another place .

Golden T ex t-"The angel of J ehova h encampet h round about them that fear him, and deliv er eth them." (Psalm 34: 7.)

Time-About A .D. 44. Place-Jerusalem . PersO?is-Herod, Jam es, Peter, and the church. Devotiona l R eading - Psalm 91 :· 1-12. R eference Materia~Acts 12: 1-24. Hom e Reading-

Jun e 15 . M. P e t e r Imp r is on ed. A c l s 12 : 1-5 . 16. T . P e t e r D eli ve r ed. A c ts 12: 6-10 . 17. W. A n Am a zed Chur c h. A cts 12 : 11 -1 9. 18. T. S uff e rin g for Right eou s n ss ' Sa k e. l P e t e r 3: 18- 2t. 19. F. Go d th e Str ength of Hi s P eop le . P sa lm 46. 20. S. Th e G ua rdi .an Ang el. J sa lm 34: 1- 8. 21. S. ~ec urit y in J e hov ah. P sa lm 91 : 1 - 12.

HELPS AND HINTS FOR TEACHERS The Herods

"Herod t he king" was H erod Agrippa I , son of Aristobulus and grandson of Herod th e Great.

Six Herods are mentioned in the New Testament: (1) H ero d the Great, who slew the innoc ents (Matt. 2: 16-18); (2) Herod Antipas, tetrarch of Galil ee (Luke 3 : 1) , who beh eaded John the Baptist (Matt. 14: 1-12) ; (3) H erod Phillip I, whose w ife Herod Antipas took (Matt . 14: 3-6) ; (4) Herod Philip II, tetrarch of Tr achonitis, etc . (Luke 3 : 1)-the la st thr ee, sons of Herod the Great by dif­ferent wives ; (5) Herod Agrippa I (our lesson ); a nd (6) Herod Agrippa II (Acts 25), son of Herod Agrippa I. w

The Herod of thi s lesso n wa s a neph ew of the one who beheaded John the Baptist . He was br ought up in Rome, where he wast ed an imm ense fort un e. It }1as been said that hi s annual income was two million dollars, and yet he died in debt . He was made kin g over a small part of the former kingdom of Herod the Great by Caius Cresar Caligula, and hi s kin gdom was enlar ged by Cla udius Cresar to include a ll the former kin gdom of his gra ndf at her .

To curry favor with the J ews, he not only observed t he tradi­tions of the Ph arise es and offer ed sacrifices , but also persecuted the chu r ch. His intention was to destroy the leaders. (Verse 1.)

James Beheaded H erod beh eaded Jam es. This was the brother of Jo hn and son of

Zebedee. (Verse 2.) It may have been becaus e J ames was bold and aggr essive in defending the faith that he was the fir st to be beheaded by Her od.

He was the first martyr amo ng the apostle s. This was doubtl ess a sour ce of gr eat grief to t he churc h. He was slain only ab out ten or tw elve years after the cr ucifixion

of Jesus, and, therefore, soon dra!1k of that cup and end ur ed that baptism of su fferin g foretold by Je sus .

172

.JUNE 21, 1925 SECOND QUARTER LESSON Xll

There was another James among the apostles-James, the son of Alpheus-who, some think, was the brother or kinsman of the Lord. (Gal. 1: 19.) If not, then the Lord's brother was another James still. (Gal.. 1: 19; 2: 9; 1 Cor. 15: 7.)

Pete r Impr isoned Verse 3 shows Herod's motive in persecuting Christians. En­

couraged by the Jews, he. a !so seized Peter, the chiefest of the apos­tles.

"And those were the day s of unleavened bread," so called because during the passov er week no leaven was to be given or even found in the houses .

When he had succeeded in taking Peter, "he put him in prison," in order to confine him securely until "after the Passover." Ilt would not be pleasing to the Jews to kill him during the passover week.

Peter had once escaped from prison, with the other apostles (Acts 5 : 19); and the point now mu st have been 'to so securely imprison and guard him as to prevent any possible chance of escape this time .

A "quaternion of soldier s" is a company of four; and there were four such companies, corr esponding to the four watches of the night . These were to guard Peter. He wa s placed in the prison between ithe tw o soldiers and "bound with two chains" to them--0ne arm bound to one soldier; the other arm, to th e oth er soldier. Then a guard "before the door kept the prison ." (Verse 6.) These guards were placed apart, it seems, making "the fir st and the second guard" of verse 10. Bes ides the prison door and th ese guards, there was the iron gate, an outer gate leading into th e city, locked and barred. There was no possible way of escape .

The version u sed in pr eparing these lessons very correctly sayc; "t he Passover" in st ead of "Ea ster ." (Verse 4.) There is no such th ing in the New Testam ent as "Easter," "Easter Sunday," or " Easter servic e." One Sunday as much as another is a celebration of the resurrection of Je sus. Tho se who do not meet on the first day of th e week to br eak br ead , which God has appointed, need not put them­selves to any trouble to keep Easter, a day God has not appointed.

EXPLANATORY NOTES Pra yer for Pete r's Deliv erance

5. Peter mu st remain in pris on until after the passover . During this time "prayer was made earne stly of the church unto God for him." "It seems that they kept up a continual pray er during his imprison ­ment" (Lipscomb), for "many wer e gathered togeth er and were pray ­ing" in the hou se of Mary when he was released. (Verse 12.) Others may hav e met at other plac es, and at home and during the day in secre t th ey doubtle ss prayed for him . They pray ed for his deliver­ance ; and, of course, following- the example of Jesu s in the garden they prayed that not their will, but God's be done. . '

Why God should suffer James to be beheaded and release Peter is a question we cannot decide. He does all things well, for his own "Jory and the ):!'ood of all who serve him . "'

6. The execution of Peter was a foregone conclusion. The Jews wanted him killed , and Herod was ready to gratify them. Peter, as

173

LESSON XII ELAM '8 NOTE ::; J UNJs 21, l~.::G

we have seen , was well guarded and securely locked and barred in; but locks, bars, chains, guards, and gate s wer e no hindrance to the Lord Almighty .

The Prayer Answered 7. The angel came to r escue Pete r . Th e light sho ne in the prison,

that he might see; the ang el smote him to awake him, strik ing the chains from him and raising him up, saying: "Rise up quickly." The soldiers did not awake.

8. While God did all this, Peter must do what he can. He must arise quickly, gird himself , put on his sandals and outer garme nt, and follow the angel. He had laid off his outer garment, loosed his gir­dle, and taken off his sanda ls, that he migbt be comfortable while asleep.

9. Peter did all the angel directed, but could not yet tell whether it was a reality or a vision.

10. When the angel had led him past "the first and the second guard," through the iron gate wh ich led into the city from the prison, and "which open ed to them of its own accord" and "thro ugh one street," "straightway the an gel depart ed from him." Peter could now find hi s own way. God does not do for men what they can do for themselves.

11, 12. Seeing now that he was reall y out in the city, free from prison, he realized what God had done for him. "O ut of the hand of Herod, and from all the expectation" of the Jews shows that Peter under stood they expected to execute him on the morrow.

Fully realizing hi s relea se, he went "to the house of Mary the mother" of John Mark, "where many wer e gathered together and were praying." Thi s must have been a meeting place for th~ disciples, since Peter knew where to go.

This Mark was cousin to Barnabas (Col. 4 : 10), and hen ce his mother in this case would be aunt to Barnabas; or sister to Barnabas, if Mark was Barnabas' nephew.

13-17. Pet er "knocked at the door of th e gate." This wa s a broad ga te opening from the court of the house upon the street, in which was a small door to admit person s, the gate itself being wide enough for wagons.

The hou se girl, "Rhoda" ("a rose"), responded. She asked whc, was there before opening the door ; and when she recognized Peter's voice without, she did not open th e door for joy, but ran back to in· form all in the house that he wa s th ere; but none could believe her; they thought the girl mad. They had prayed for hi s deliverance, but were not ready to receive the answer as God gave it. It may be the:v were not expecting the deliverance in that way.

Thi s is an examp le to u s to pray in faith to God and to accept the ?.nswer in the way God is pleased to send it. '

"It is hi s angel." What they meant by t hi s "an gel" is not clear They probably meant that it was Peter's spirit.

"Peter continued knocking" at the door until they opened; and when they were convinced, they were astonished. P eter declared ho\< he had been delivered, and directed them to r elatf' these things to Jame s and the other brethren.

This James was quite prominent in the church at J erusalem.

174

'

LESSON XII SECOND QUA RTE R JUNE 21, l !J:.!5

Peter Watched as Well as Prayed "A nd he d eparte d, and went int o anothe r place" for safe ty. He

lef t befo r e da y- another illu st r at ion of t he fac t t hat we should not expose ourse lves unnecessa ri ly to danger, and should use a ll possible mean s for the accompl ishment of all purposes .

W e can well imag ine "th ere was no sma ll sti r among t he i Oldi er s, what was become of P eter ." None could accoun t for h is dis app earance , not even t he soldiers between whom he slept . H erod could obtain no infor mat ion fro m guards, and h e ordered them put to deat h.

Verses 20-23 tell of th e provide ntia l and v iolent dea t h of Her od soon afte rwards. It is said that the "roya l appare l" in wh ich he ar raye d hi mse lf ,vas a robe wove n entire ly of silver.

Af ter thi s "the word of God gr ew a nd mul t ipli ed." Thu s anot her deter mi ned plot to exterminate the churc h served to exten d it among men.

QUESTIONS Give the subj ec t . R epeat th e Golden T ext. Give the tim e, p lace, and persons. Di el you r ea d the Devotiona l

R eading? D iel you r ead the R ef erence Ma ­

te ria l ? Did you r ad th e Hom e Read ing? ,Vho co nduct ed th e f o rmer pe r se ­

cutio ns ? , v h o co ndu ct cl Lhis one? Name the H erocls m ntion ed in

the New T estament . \Vhich one was this? Ov r wi1 a t was he mad e king ? Wnat did h e clo In ord er to cur r y

favor w i th th e J ew s? Who m did h e behead? Which James was this" ? Of wh at cup did h e drink. an d lo

w h at bapt ism did h e submit? \Vl1a t other m en n am d "James··

a r e m en tion ed? ,vho m did H er od se iz e a nd im­

prison? \V hy did h e not exec ut e P et er at

once? Why was this tim e called "th e

days of un l eav en ed br ead"? \Vh .at is a "quat ernion" of .-01-

diers ? T el l how P et er w as bound ancl

guarded ancl barred in . \Yhy was h e so secu r ely guartl ed ·1 \\ ' hat is m ea nt h er e by "E ast er''" / ls th er e any " Eas t er day" or

"easte r service" in th e Bi ble ? \\l1at shou ld Chris tians ce lebrat e ? ·\\ . hat did the chu r ch offer up for

P eter wh ile he ,v as in pri son? Where did some of the tli sci pl es

mee t to p ray? \Vhere clid others prob ably .,, ., t? F'or wh~t did th ey pray?

175

For what cli d t h ey pray on a fo r ­m er occasio n ?

6 Wh en was P ete r to h ave been ex­cu t ed in a ccordan ce with

H erod's pl a n? 7 Wh o ca m e to r esc u e P eter?

Why did the li g ht shine in th e JJri son ?

8 \Vh at mu st P et er d o? 9 Wh at was P ete r un a b l e t o dec i de

a t first? 10 H ow did P et er an d the a ng el g e t

through the gate? How far d id the a ng el go with

P et er? \ Y hat dicl t h e a ng el th en leave?

·11. 12 What did P ete r r ea liz e then'/ \ V her e did h e go? How did h e know h e would find

the disc ip les th ere? \\ ' hat Mary was this? \Vh o was J ohn Mark?

13 -17 Wh er e did Pet er kn oc k ? Wh a t i s m ea nt bv "th e doo r o f t 1e

ga t e"? Who ca m e to th e doo r ? .. W hy d id t h ey not beli ev e her ? 'Vh at did th ey say it was? "1,at i s m ea nt by "his angel"? ·w11a.t con dn ce d th em that it waH

P eter? \V hn t did h e r ela t e? T o who m did h e ~ay th e.v ·hnu lcl

Leli this? \\ "hat <lid h e th n d o? \Vhat l Psso n d oos th is ~11fo n· t:? What eff ect did t h is di sa pp ea r-

a nc e o f P ete r h ave upon t h e soldi ers ?

11· 11at did Herod ord er to be clon e with the guards?

Relate th e facts of H er od's d ea th . H ow did a ll this tu r n out to t lw

nrh ·nntngf' of th e f'lrnrch?

LESSON XIII ELAM 'S NOTES JUNE 28, 1

LESSON XIII-JUNE 28.

REVIEW Golden T ext-" Y e shall be my witn ess es both in Jerusalem, and

all Jud ea and Sam ar ia , and unto the utt ermos t part of the earth. (Act s 1: 8.)

Devotional R ead-ing- Psalm 98. Honie Reading-

Jun e 22. M. Th e B lessing of Pente cost. Acls 2: 36 -47. 23. T . 'l'h e Crippl e at th e B ea ut ifu l Gate. Act& 3: 1-11. 24. W. Ste 1 h en th e Fir s t Marty I'. Ac ts 7: 54- 60. 25. T . P hi lip a11d th e Ethi opian. Acts : 20 - 30. 26. F . Raul' s Convers ion . Acts 9: 1- 10. 27. S . l 'e t e r 's V is ion. Ac ts 11: 5 -1 8. 28. S. .l'l' a ising J ehova h . Psalm 98.

Thi s is a most in terest ing review, extendin g from "the birthda of the Church ," the day of P ent ecost in Acts 2, to the founding of & great congregation in Antio ch in Syria among the Gentiles . It in­clud es , therefore, the spread of th e gospe l among the Jews, first, anf th en a mong th e Gentiles, and the ea rly growt h of the church amo both.

What can be of so grea t importance as to st udy ·the establishmen the work, and the growt h of the Chur ch unde r the personal and direol guidance of the apostl es? Th ey mad e no mi stak e, for the Holt, Spirit spoke and worked through them .

In this review it will be seen what is work.

QUESTIONS Repea t the Go lden T ext. D id yo u r ead th e H ome Read ing? ,vhy Is thi s Revi ew of such Intere s t

an d of such gre.a t Imp ortance ? L esson I .- Why was this parti cular

pen tecost such a blessing to a ll th e world? R epeat t he Golden T ext. How w ere people da ily adde d to th e chur ch ? In wh a t did a ll the chur ch co ntinu e?

L esson Il .-H ow was thi s cl'ippl e at the beau ti ful gate hea led? Wh at is the mighti es t a r gum ent that ca n be mad e In favor of Chri st ian ity? R epea t th e Gold en T ext.

L eason III.- Glv e th e subj ect of thi s lesso n . R epea t th e Gold Pn Text . vVl1at shows t h e un ity and love of this chur ch? Why w ere Ananias and :3app hira str uck dead?

L esson I V.-W ho was th e fir st Chri stia n martyl' ? R ep ea t the Go ld­en Text. '\Vha t young man of promi nence co ns nt ed to and aided in St eph en's dea t h? Give th e ac­count of Steph en's glorious depar­ture.

L esson "It .-Wh a t was th e sub-Jec t of thi s lesso n. R epeat the Golden T ex t . Who wer e the heroe s of this lesso n ? From what did th ey ab­r.taln? W hy do th is? Give th e r e­sult ?

L esso n V I .-G iv e th e subject th is lesso n. R epea t th e Golden~ Give a ll the ag enc ies use d and ..­s uccess ive st eps in this man 's COIi vers io n . ·

L esson ) r 1 ! .-R epea t th e Gold T ext . Give b ri e fly a nd clearly s ucc essive st eps in the conversl all: o f Sau l of Tars u s.

L esson l' IIJ .-W her e did Saul gi n hi s ca !'ee r '/ Rep ea t the Gold T ext. Why did Sa ul not remain pr eac h in J er usal em? Gold

L esson JX.-Repeat the T ext. Giv e a n accou nt of Pete work down to this lesson . Of W is th is lesso n a n acco unt? Gold

L ess on X .-R epeat the T ext . At what did th e church J e ru sa lem complain in the conduct P et er. Give hi s r eply to this c \.' ha t effect did It have ? Gold

Lesson X I .-Repeat the Text of this les so n . Give the ~ and growth of this church In oc h . Give th e size , situation, importan ce of th e city of Antifb.

L esson X II .-Glve the subjec pea t t.h e Golden T ex t . What, a had a lr ea dy be en beheaded -

1 did this? Why was Peter r on eel? H ow was he d eliv er ed ·

176

J ULY 5. 1925 THIRD QUAR TE R L ESS ON J.

THIRD QUARTER THE SPREAD OF CHRISTIANITY

STUDIES IN THE ACTS AND THE EPISTLES (S econ d Quar ter of a Nin e Months' Cour se)

LE SS ON !-JULY 5.

THE BEGINNING OF FOREIGN MISSIONS R ea,d : Acts 12: 25 ; 13 : 12. Lesson Tex t: Act s 13 : 1-12. ACTS 13. 1 Now there were at Antioch, in the church th a t wa s

there, propheta and teachers, Barnabas and Symeon that was called Niger, and Lucius of Cyrene, and Manaen the foster-brother of Herod the tetrarch, and Saul.

2 And aa they ministered to the Lord, and fasted, the Holy Spirit said, Separate me Barnabas and Saul for the work whereunto I have calle ,d them .

3 Then, when they had fasted and prayed and laid their hand s on them , they sent them away.

4 So they, being sent forth by the Holy Spirit , went down to Seleucia; and from thence they sailed to Cyprus.

5 And when they were at Sa lamis , they procla imed the Word of God in the synagogues of the Jews: and they had also John as their attendant.

6 And when they had gone through the whole island unto Paphos , they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-Jesus;

7 who was with the proconsul, Sergius Paulus, a man of under­standing. The same called unto him Barnabas and Saul , and sought t o hear the word of God.

8 But Elymaa the sorcerer (for so is his name by interpretation) withstood them, seeking to turn aside the proco ns ul from the faith.

9 But Saul, who is also called Paul, filled with the Holy Spirit, fastened his eyes on him,

10 and said, 0 full of all guile and all villany, thou s on of th e devil , thou enemy of all righteousness , wilt thou not cease to per ­ve rt the right ways of the Lord?

11 And now , behold , the hand of the Lord is upon thee , and thou sha lt be blind, not seeing the sun for a season. A n d immed iatel y th ere fell on him a mist and a darkne u ; a n d h e went about seeking som e to lead him by the hand.

12 Then the proconsul, when he saw what was done , be lieved . be ing astonished at the teaching of the Lord.

Golden Tex t-- " An d he sa id unt o th em, Go ye into all th e world . _and pr eac h the gospel to t he whole creat ion . H e t hat believeth and is ba pti zed sha ll be saved; bu t he t hat disbelieveth sha ll be cond·amn ed."

. (Ma rk 16: 15, 16.) Ti-me-A .D. 46 or 47. Places- An tio ch in Syr ia an d t he Island of Cypr us. Per sons-B ar na bas , Sa ul and other prop hets and teacher s. Devotional R eading-I sa. 55 : 1-7. Ref e1·ence M' o ter ial-Act s 11 : 19-30; 12: 25- 13: 12 ; 15 : 36-40.

177

L.ESSON I ELAM'S NOTES JULY 5, 1925

Home R eading -June 29. M. T h e B eg inning of For e ign Mis s ions. A c ts 13: 1- 12.

30. T . Th e Great Commissio n . Ma tt . 28 : 16- 20 . July 1. W . An Unwilling Mi ss ion ary . J on a h 1: 1-1 0.

2. T . Th e vVor ld N ee d. Rom. J: 8 - 17. 8. F . Go d 's Pr a ise s in t h e I s les . I ·ai.a h 42 : 10 - 13. 4. S. Th e 'l' riumph of 1\1 iss ions. I sa ia h 11: 1 -0 . 5. S. Me r cy Off er ed t o Al l. I saia h 56 : 1- 7.

GEOGRAPHICAL NOTES Ar.ti och in Syri a wa s spoken of at leng th in Le son XI of t he Sec­

ond Quart er , wh ich see. Cyprus was an isla nd in the Mediterranean Sea, sixty miles west

fro m t he Syrian shore and fo r ty miles south fr om As ia Minor. It wa s one h undred and forty mi les long and sixty -nin e mi les wide at the widest parts, but very narr ow at other places . Salamis at the eas t end and Pap hos at the west end were its pr incipa l town s. Bot h are in ruins now . Since 1878 it h as been under the contro l of Great Britain . It was Barnaba s' native land (Acts 4 : 36) , and was vis ite d by Pa ul in company with Barnabas (Act s 13: 3-13) ; then by Barna ­bas an cf Mark (Acts 15: 39); and near it, later, Pa u l and his compa ny sailed . (Acts 21: 3; 27: 4.)

Cyre ne wa s a city of nort hern Africa . Ma ny J ews lived t here. Th ere Simo n, who bore t he cross of J esus, or perhaps helped to do su, bear in g one end while J esus bore the othe r , lived . (Matt . 27: 32.) Jews fro m that place were at Jerusa lem on P ent ecost . (Acts 2 : 10.) J ews fr om t here had a synagogu e in Jer usal em (A cts 6: 9) ; an d J ews fr om th ere, who had become Christian s, were among t hose who fir st preac hed the gosp el in An ti och . (Acts 11 :20 .)

HE LPS AND HINTS FOR TEACHER S Wh ile th e sub j ect of th is lesso n is, " The Beginning of Foreig n

Miss ions," it is in order to say the :Bible m ak es in name no suc h _dis ­tinction as "Ho me Missions," an d " F ore ign Mission s." God's order, as g iven to th e apo stles in Act s 1: 8, is "bot h in J eru sa lem, and in all Ju dea and Samaria, and unto the utt ermost part of t he eart h ." _An ­dre w, P eter's bro th er, led fir st his own brot her to J esus. (J ohn 1: 40-42.) Beginning at J er usalem, t he apostle s were to t each a ll na­tion s. Begi nning at home now, the churc h must pr each the gospe l, throu gho ut the wor ld , or each congregation mu st work out from itse lf in let ti ng its light shine, or in teac hing others. (P hil. 2: 14-16; 1 Thess . 1 : 8.)

We have studied the spread of Christianity from J erusa lem, beg in­ning on P ent ecost, Lesso n I , of the Second Quarte r , to the Gentile Chu rc h in Antioc h .

Th ere are two gr ea t divisions of the book of Acts . Th e fir st division give s th e hi story of th e chu rch, beg inning at

Je r usal~m and ex tend ing throu gh Pales t ine and a far as Antioc h in Sy!'ia, covering a period of about sixteen year s.

Jer usa lem -..vas the center of t he work of the twe lve apostles; from Jeru sa lem the gospel, like light from th e sun, radiated in ever y dire c­tion.

Th e second divisi on begins with thi s lesson and g ive s a brief hi s­tory of Pau l 's mi ssionary work am ong the Gentile s, endin g wit h h is fir st impri sonment at Rome .

178

.J LY 5, 1925 THIRD QUARTER LESSON I

Antio ch was th e center of P a ul's operations, and became his h ome chur ch; from this ch urch he was se nt out, and to it he returned an d rep orted the results of his labors.

This church at Antio ch an swe rs all objections to preaching to t he heathen 01· to ev angelizin g the world . Th ere were st ill many unsaved person s in Antioch, yet the missionaries were sent out ; we cannot wait to try to save all at home before trying to save the world.

If the heathen are well enou gh off without the gospe l, why did God direct this chu rc h to sen d out Barnabas and Saul?

EXPLANATORY NOTES Teachers in the Church at Antioch

1. This church at Antioc h wa s the first chu r ch among t he Gentile s, a s we have learned.

Paul, the apostle to th .e Getitiles, went out from this ch urch on t hree distinct mi ssionar y to u rs.

In this church were "prophets and teachers." The prop hets who ca me "from Jerusalem unto Antioch" (Acts 11: 27) may have in­cluded these .

A prophet foretold fu ture events and taught by inspiration; a teac her sometime s, but not always, taught by in sp ira t ion. A prophet was a teacher, but a tea che r was not necessa rily a prophet.

Th e orders of miraculously gifted perso ns are given in 1 Cor . 12: 2 . "And God hath set some in the chur ch, first apostle s, secondly prophets, thirdly teachers, then miracles, th en gifts of hea lings, he lps, gover nm ent s, diver s kind s of tongue s." The first and high est orde1· was that of apo stles; the next, that of prophets; the third, that of teachers; and so on down to tong ues. In these enumerations in the Scripture s the high est and greatest is given first.

Among these "prop hets and teachers" ·Barnabas stood fir st and Sau l the least at this time . Th e twelve apostles had to be trained and deve loped before they went out as apostles, and so had Pau l to be . He was ca lled to be an apostle from his conver sion, but he had to serve in lower posit ions befo1--a he could ente r into the hig hest . When he rece ived the apostolic meas ur e of the Spirit is not stat ed.

"Sim eon" is a Jewish name. He was called "Niger," which means blac k; but this had no referenc e to his race or native country.

"Lucius" may have been Paul's kin sman and fellow-worker men tione d in Rom. 16: 21 and one of t hos e of Cyrene wh.o first preached the gospe l to the Gentiles in Antioch. (Acts 11: 20 .)

Ther e is no mention of "Manaen" el ewhere . H e was a Jew and "foste r brother of Herod the tetrarch"-that is , he was brought up wit h Herod, and probab ly hi s moth er nur sed th em both . Th i!l was Herod Antipas, who beheaded John the Baptist.

There were five different prominent prophets and teachers in th e churc h at Antioch, all capab le of teaching; and when Paul and Barna ­bas left, there were still at least three. Many churches now have not one competent t eac her .

"Minister ed," "Fasted ," "Prayed" 2. "Mini stered to the Lord" mean s that th ey serve d th-e Lord

in t eaching others, praying, singing, contr ibuting , and using the 179

Li,;ssoN I ELAM'S NO TE S JULY 5, HJ2[i

g if ts bestowed upon t hem for the good of all, wh et her publicly 01 · private ly.

Whi le in this serv ice they fasted, for some r eason. There were no stated times for fast ing. When Christians fast, they are not of a sad countenance and do not appear to men to fast; yet they sometimes give themse lves "to fast ing and prayer." Deep earnestne ss and intense int er est cause people to fast; in sorro w and trouble they lose their desire for food. Then Christians should be so deep ly concerned about their own spiritual pr ogre ss and the salvation of others that they will at tim es lose sight of their own ph ys ica l wants and bodily pleas ur es and engage in continued prayer for the adva nc-ement of God' s kingdom.

Barnabas and Saul Separated Unto the Work of the Lord While ministering to the Lor d arul. fasting, the Holy Spirit said to

them: "S eparate me Barnabas and Saul for the work whereunto I have called them." Thi s impli es that they had heretofore been called to this work. It is nowhere stated when Barnabas was specially called to this work; but hi s li fe shows that he was fitted for it, and the chur ch at Jerusalem had sent him to exhort the Gentiles at Antioch. Paul rec eived hi s call at the time of his conversion. (Acts 26: 16-18.) While he had never yet g iven him self specially to the work of preach­ing to the Gentil es, he had preached to them, as at Antioch.

"Separate me Barnabas and Saul" mea ns to sepa rate them from th•ese others and send th em to th e work to which God had called them.

3. Th ey did as dir ected by the Holy Spirit. "Th en, whe n t hey had fasted and prayed an d laid their hands on

them, th ey sent them away." It is not stated here th at these prophets and t each ers act ed for the

church, but it i s stated in Acts 14 : 26, 27 that P aul and Barnabas ret urned to Antioch, "from whence th ey had been committed to the grace of God for the work which they had fulfilled," and that they "g at her ed the chur ch tog ether" and "re hear sed all things that God had done with them , and th at he had opened a door of faith unto the Gentil es." This seems to show that th e chur ch did act in sending them away.

Fasting , praying, and laying on hands was not an or daini ng cere­mony ; Barnabas had been a preach er for abo ut sixt een years, an d Paul for about t en years. So this was not an ord ai ning cer~mony. "The tr uth is t hat this cer emony , no longer called 'ordination' in the Eng­lish Scriptures, was nothin g more than a meth od of solemnly com­mendin g a man to God for the mini str ation to which he was be­ing set apart ." (McGarvey.) "Was this pray er, fasti ng, laying on of hands, t he mann er of commen ding them to the grace of God? If not, how wer e they commended to this grace? Layi ng on of hands was a manner of bestowing a blessing on a person; the com­mendin g to th e grace of God was th e express ion of good will and fe llows hip in the work in wh ich they engage d and asking God's bless­ings on them and their work." (Lipscomb.)

"Sent Forth by the Holy Spirit" 4. Th ey were " sent forth by the Holy Spirit," because the Holy

Spir it directed th ese prophet s and teachers to do this. 180

JULY 5, 1925 THIRD QUARTER LESSON !

The Holy Spirit made the elders of the church at Ephesus, or th e overseers, by teaching both the qualifications and work of over seers, or elders. (Acts 20: 28.) The Holy Spirit thus makes elders tod ay . If elders are not made by the Holy Spirit-according to the dir ect ions of the Holy Spirit and have not the Holy Spirit-th ey are not elders. (See 1 Tim. 3 : 1-7; Titus 1: 5-11.)

Jesus mad e and baptiz ed more di sciples than John the Bapti st; but he did not do the baptizing with his own hand s or do all the teaching himself. (John 4: 1-3.) What his disciples did by his di­rection or authority he did.

The Places Visited They took a ship at Seleucia, the seaport of Antioch and six,teen

miles distant, and "sailed to Cypr us." They had entered upon a momentous undertaking. This was a practical course to take, beca use Barnaba s, havin g been

born and reared on this island, was acquainted with the places and people, which fact was of gr eat advantage.

Let it be noted that Barnabas was fir st a missionary to his own nat ive land .

5. There ware many Jews at Salamis; henc e th ese "synagogues of the Jews." The gospel had been pr eac hed th er e before (A cts 11: 19); although sent to preach to the Genti les, Barn abas an d Saul fir st pre ached in these synagogues to the J ews. The Gentiles could be more eas ily reached through the Jew s of their own coun!try; beside s, thi s was God's order: "To the Jew first, and al so to the Gr eek." (Rom. 1: 16.) "It was neces sary that the word of God should first be spoken to you." (Ver se 46.)

"And they had al so John as their attendant." Thi s was Mark , Mary's son (Acts 12: 12) , "cousin of Barnab as" (Col. 4: 10) . and Peter's son in the gospe l (1 P et . 5: 13) ; and he wa s doubtl ess at h ome when Peter, deliver ed from pri son, went to his mother's ·hou se. It is said that he wrote the Gospel of Mark under th e dire ct ion of Pet er. He could be of service in many way s, baptizing and r ender ing dther necessa ry assistance.

It is not stated what success th ey had at this place. 6. In going from Salamis to Papho s they would go "throu gh th e

whole island." Paphos was th e seat of the Roman governm ent . Ther e th ey found "a certain sorcerer, a fal se proph et, a Jew,

whose name was Bar- J esus.'' A sorcerer was a necromancer, ma gician, for tune teller. All such were .condemned by the law . (Lev . 19: 31; Deut . 18 : 9-22.) For an account of the destruction of their books, see Acts 19: 13-20.

7. "The procon sul, Sergius P aulus," was the Roman governor of the island , an d was " a man of und er standing"; yet he had assoc iat ed with him this f a lse prophet. But rul ers and general s at that t ime fr equently associated with themselves such charact er s, that th ey might consult them concerning future events, believing that they had sup er­natura l powers to int erpret signs of good and evil. Sergiu s Pau lus want ed th e truth, "and sought to h ear th e word of God"; so he called for Barnabas and Saul.

8. "E lymas," or this ma gician, saw that if the procons ul accepted the gospel , his (Elymas') source of gain would be cut off, and he

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LESSON I ELAM 'S NOTE S JULY 5, 1925

sought to turn away Sergiu s Paulu s from the faith. It is not stated what arguments he u sed in with standing these go spel pr eac h ers.

9, 10. Paul, by the Holy Spirit, saw the wickedness of this sor­cerer' s heart and thus denounced him. Here Saul is first called "Paul." He is never called "Saul" after this. Some think that he got t his name from this Ser gi us Paulus; but it is more like ly that "Sa ul" was his Hebr ew name, and "Paul" was hi s Roman name. From this time he takes the lead.

11. " Th e hand of the Lord" was the power of God to bless or to afflict, and her e it afflicted this villain w ith total blindness, so that he could not see " the sun for a sea son." How lon g this sea son lasted we do not know. This is the first record •ed miracl e performed by Paul.

12. Thi s mir a cle confirm ed the truth preached, and "the proconsul .. . believed, bein g a stonis hed at the teaching of the Lord." He ~aw th e strikin g diff er ence between this real mira cle and divin e powel' and the preten ~ion s of t hi s false prophet who was the subject of divine wrath.

QUESTIONS Giv e th e subj ect. Repea t th e Gold en T ext. Give th e tim e, place , and pers ons . Did you r ea d th e D evotiona l

R eading? D id you r ea d th e Reference Ma­

teri a l? Did you r ea d th e H om e R ead ing ? Relate wh a t ha s bee n lear n ed

a bout Antio ch. L ocate ancl giv e dim en sions and

pr om inent t owns of Cyprus . " ' ha t m a n of thi s les son wa s

r ea r ed th er e ? By wh om a ft er war ds wa s it vis­

ite d? , \'11er e w a s Cyr ene? " 'hat promin ent man was fr om

th er e ? In wh a t go od worl, did som e from

ther e eng ag e ? ·w ha t does th e fir s t divi s ion of

th e book of Ac t s embr ace ? Wh a t does th e seco nd divi s ion

e mbr ace ? Fro m wh a t did P a ul go , a nd to

w ha t did h e r eport hi s la bors? Wl1at ca uses a chur ch to grow

and beco m e influ enti a l ? ,v hat will !<ill it? A s an orga niz a tio n , w as th e

chur ch s uffic ient t o se nd out a nd ma int a in mi ssiona ri es?

H ow does Anti och a n swe r a ll ob­j ec ti ons to doing mi :s iona ry w ork?

,vh a t w as thi~ chur ch a t A nti­oc h?

H ow ma ny di s tin c t mi ssi ona ry tours d id P a ul ma k e from It?

W hat cla sses of t eac h er s wer e in it?

\\ .ha t is th e diff er nee be tw ee n prop het s a nd t eac h er s ?

Rtat e th e ord ~r of g ift ed pe r so ns as g iv en In 1 Cor. 1 2 : 28.

182

V\Thlch wa s nam ed firs t , th e gr eat­est or th e least?

Accordingly , who st ood first , and who st ood leas t . a t thi s tim e a t Antioch?

H ow w er e th e tw elve a postl es pr epa r ed for th e ir work?

H ow , th en , was Paul developed for an apostl e ?

Nam e th e oth ers m enti oned her e. ,,'h o ·wa s "Sin1 eon " ? 1Vho w as "Lucius"? ,vh o was "M a na en"? Wh a t is a "f os t e r bro th er " ? Wh a t H er od w a s thi s ? H ow m a ny pr oph e t s and t each ers

w er e th er e in this chur ch a t onc e ?

2 Wh a t does "mini s t er ed to the Lord" m ea n?

Wh en a nd wh y should Christia n s fa st?

v\' ha t did th e Spi r it say to these m en whil e th ey w er e minister­ing to th e L ord a nd fasting?

Wh en was P a ul call ed to be an a postl e ?

, v 11,1.t is sa id a bout th e ca ll of Ba rn a bas ?

Wll a t is m ea nt by " se parating" th ese m en to God?

3 ·wh a t did th e pr oph e t a nd t each ­er s do befor e sendin g Barnabas a nd Sa ul aw ay?

W hy is it tho ug h t th a t th e church took part in thls w ork?

Why sa y fasting, pr a yer. and la y ing on o r ha nd . w er e not to ord a in th em as pr eac her s?

F or what , th en, w er e th e fa s ting. pra y ing, and la ying on of hands?

T o wh a t pa rt did th ey go? H ow fa r was th a t from Ant iochf At th e mouth of wh a t riv er was

it s ituat ed?

' .JULY 12, 1925 THIRD QUARTER L ESSON 1[

To what p lac e did t h ey sa il ? vV hy did th ey go th er fi r st?

5. v\ 7he r e was 11 Sa la1nis"? Who had pr eac h ed th ere befor e? Why did B arn abas and Sa u l

p r each fi r st to th e J ews? Who accom pan ied th em? Why did th ey t ake him? Stat e w hat you know of Mark.

6 Wh er e wa s "P a p hos "? H ow, then, could th ey r eac h it ? ,Vhat charact er did t h y find

th ere ? " ' hat w as a · r ce r er? By wh at w er e a ll such co nd emn ed? \Vh o w as ''S ergius Pau lu s"? W'hat kind of man w as he ? Why did rul er s a nd g en era ls asso­

c iate with th em selv es such

chara c t ers as this so r cere r ? For w h om did Serg i us Pau l us ca ll? , -Vhy did he call for th em?

8 Wh a t did " E lymas" see k t o do? Why?

9, 10 ,vh at did Paul per ce iv e. a nd by wh a t pow er ?

Wh a t did h e say t o E lymas' ? vVhat n a m e d oes Sa ul tak e from

this tim e ? , vhy is he ca ll ed "Pau l "? Wh a t p os i t ion do :· h e n ow t a k e?

11 ,Vh a t i · m ean t b) • ·'t h e hand of th e JJor d"?

, ,vh a t b ef ell E lyma s ? H ad P a ul ever perf or m ed a m ir ­

ac l e b efor e this? 12 vVl1a t e ff ec t did thi s mir ac l e ha ve

on th e pro co n su l ?

LESSON II-J ULY 12.

THE GOSPEL IN ANTIOCH OF PISIDIA

R ead : Acts 13 : 13-52. L esson Text : Acts 13: 42-52.

ACTS 13. 42 And as they went out, they besought that these wo rds might be spoken to them the next sabbath.

<'.3 Now wlien the synagogue broke up, many of the Jews and of th e devout proselytes followed Paul and Barnabas; who, speaking to them, urged them to continu e in the grace of God .

44 And the next s abbath almost the whole city was gathered to­ge ther to hear the word of God.

45 But when the Jews aaw the multitud es, they were filled with je alousy, and contradicted the things which were spoken by Paul, an d blasphemed .

46 And Paul and Barnabas spake out boldly , and sa id , It was neceuary that the word of God should fir s t be spoken to you. See­ing ye thrust it from you, and judge yourselves u nworthy of eternal lif e , lo , we turn to the Gentiles.

47 For 110 hath the Lord commanded us, saying, I have set thee for a light of the Gentiles, That thou shouldest be for salvation un to the uttermost part of the earth.

4 8 And as the Gentiles heard this, they were glad, and glorified the word of God: and as many as were ordained to et e rnal life be ­liev ed .

49 And the word of the Lord was spread abroad throu ghout all the region.

50 But the Jews ur ged on the devout women of ho n or abl e estate , an d the chief men of the city , and stirred up a per se cut ion again st Pa ul and Barnabas, and ca st them out of their borde rs .

51 But · they shook off the dust of their fe et a gai nst the m, and cam e unto lconium.

52 And the disciple s were filled with joy an d w ith th e Hol y Spir it .

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LESSON II ELAM'S NOTES JULY 12, 1925

Golden Text-"Behold, I have given him for a witness to the peop les, a lea der and commander to the peoples." (Isaiah 55: 4.)

Time-About A .D. 46 or 47. Plac e- Antioch in Pisidia . Per sons-P aul, Barnaba s and others. Devotiona l R eading -I sa. 9: 1-7. Reference Materia l-Acts 13 : 13-52. Home Reading-

Jul y 6. M . P a ul ' s M es sa g e at Ant ioc h . Acts 13: 16 - 25. 7. T. P a ul"s Mes sa g e a t Ant ioc h . Acts 13 : 26 - 3U. s. W. '!.'he Do u ble Eff ec t. Acts 13: 42- 52 . 9. T. Th e M es sa g e of Mala chi. Mal. 4: 1-6 .

10. F. Th e N in evit es R ep ent. J on.a h 3: 5 -1 0. 11. S. Th e Gos p e l fo r All. R ev . 22: 17 - 20. 12. S . .Juy in Ga lil ee . Isaiah 9: 1-7 .

GEOGRAPHICAL NOTES P a mphylia was a provinc e of A sia Minor, west of Cilicia , and

Perga was a town of P amphylia and a seapor t . Perga was about forty miles nort h of Cypr us.

Pisidia was another province of Asia Minor, and j oin ed Pamph ylia on th e north.

The Antioc h of thi s lesson was in Pi sidia. It wa s about one hun­dred and twenty mil es nort h from P er ga. It was an imp ortan 't city on the road which conn ect s Syria and the East with Gr eece and Rome . It was one of the man y of the Antiochs built by Sel eucu s Nicanor and named for hi s fa th er, Anti ochu s. It was called "Anti och of Pi si­dia to distinguish it from Anti och of Syr ia from which Paul and B arn abas went a s mi ssio narie s.

HELPS AND HINTS FOR TEACHERS Paul and Barnabas' Fur.ther Journey

From Paphos on the island of Cypr us "P aul and hi s company " sai led northw es t t o Perga.

P a ul had doubtless preached alr ea dy in Cilicia; hence the brethren and church es there . (Act s 15: 23, 41.) He and Barnabas on this tour went first to Barnabas' nativ e island, and now they go to provinces ju st west and nor th of Cilicia.

We cann ot fa il to see the systema ti c effort to evan ge lize these coun t ri es.

From Per ga, Mark returned to Jerusalem-for what reason Luke does n ot here state , but his departure was not satisfactory to Paul and ca used him and Barnabas t o sepa rat e. (A ct s 15: 36-41.) Mark went wit h Barnabas on a second journ ey to Cyp r us , and finally rein­sta ted h imse f in P au l' s favor, becomin g a comfort and a profit to him (Col. 4: 10 ; 2 T im. 4: 11.)

Th ey did not tarry lon g or preach at thi s time at Per ga; the~· pr eached there on their r eturn. (Acts 14: 25.)

From P erg a they went north to Ant ioch , in Pi sidia. The road which they traveled led through mountain s, and was infested with robb er s. It may be that Paul ref ers to this jou r ney in enumerating­the many da nger s and perils through which he had passed. (2 Cor . 11 : 23-27 .)

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JULY 12, 1925 THIRD QUAR'J.'ER LES 'ON 11

P aul an d Bar nabas "wen t into t he synagog ue on the Sabbat h day an d sa t down ."

"And after t he r eading of t he law and th e prop hets the r ulers of the syn agog ue'' extended to them an invitation to speak, which Paul at once accepte d. (Ver ses 13-15 .)

PAUL'S FIRST RECORDED SPEECH Verses 16~41 give the first recorde d speec h of the apostle P aul, but

he had made many before this . Read this speech very carefu lly.

EXPLANATORY NOTES The Effect of Paul's Speech

42. Pa ul 's speech had a wonderful effect upon his hearers. Compare this speech with that of Peter on Pentecost (Acts 2:

14-40) and of Stephen before the council (Acts 7) . "And as they went out, they besought t hat these words might be

spoken to the m the next Sabbath." 43. "Now when the synagog ue broke up, many of the J ews and

of the devout proselytes fol1owed Pa ul and Barnabas" in order to lea rn more of Jesus, and probab ly to yield obedience to him.

"Proselytes" were Gentiles who had accepted the religion of the J ews.

Paul and Barnabas "urged them to continue in the grace of God," which means to conti nu e to do God's will. Thi s shows they had ac­cep ted the tr uth.

44. We may well suppose that Pa ul and Barnabas. were not idle dur ing the week. Paul' s sermon on the previou s Sabbat h, his and Bar­nabas' work dur ing the week, and t he grea t interes t which all t his had stir red up, brought "almost the whole city . .. together to hear the wor d of God" on "t he next Sabbat h day ." .

Th is was not the day <ln which Christians met togeth er to worship God, which was "t he first day of the week" (Acts 20: 7; 1 Cor. 16 : 2), but was Sat urday, the Jewish Sabbath, on which they met in their synagogues to read "the Jaw and the prop hets" and to, wors hip God. P aul and Barnabas met with them on these occasions as good oppor ­tuni ti es for preachin g the gospe l.

45. "Th e mul tit udes" were Gentile s ; thi s was a Gentile city, with a synagog ue of t he Jews in it .

The Jews, as usual, "w ere filled with j ealou sy" when they saw so many Genti les crowdin g around these new teachers. Through envy the J-ews cr ucified Jes us. (Matt . 27: 18.) That Je sus should be pr eached a s the Saviour of Genti les, as well as of Jews, and that th e Gent iles could accept Christ and be saved without first becoming Jew s, always dist urbed th e Jews .

They "contradicted (or denied) the t hings which were spoken by Paul, and blasphemed" by speaking evil and contempt uous word s against the Son of God and his servants.

46. This contradiction and blasph emy strengthened th e courag e of the apost les and emboldened t hem in receiving the Gentile s.

"It was necessary that the word of God should fir st be spoken to you." It was necessary to preac h first to t he Jews, beca use it was God's will. The Jews were best prepared to r eceive Christ, and th e

185

LESSON II ELAM'S NOTES

Golden Tex t-"Behold, I have given him for a witness to peop les, a leader and commander to the peoples ." (Isaiah 55 : 4.)

Time-About A.D. 46 or 47. Plac e- Antioch in Pi sidia. P erso?'ls-Paul, Barnaba s and others . Devotional R eading- Isa. 9: 1-7. R efe ren ce Materiwl-Acts 13: 13-52. Home Reading-

Jul y 6. M . P a ul 's M es sage a t Antio ch. Acts 13: 16-2 5. 7. T. P a ul' s Me ssag e at Ant ioc h. Acts 13: 26-3U . 8. W. '.!.' h e Doub le Eff ect . A c t s 13: 42- 52. 9. T. Th e Mes sa g e of Ma la chi. Mat. 4: 1 - 6.

10. F. Th e Nin ev it es Repent. Jo na h 3: 5-1 0. 11. S. T h e Gos p e l for Al l. R ev. 22: 17- 20. 12 . S. J uy in Gali! e . I sa ia h 9: 1-7.

GEOGRAPHICAL NOTES Pamphylia was a province of A sia Minor, west of Cilicia, and

Perga wa s a town of P amphylia and a seaport . Perga was about forty mile s north of Cyp ru s.

Pisidia was anoth er province of Asia Minor, and joined Pamphylia on the north.

Th e Antioch of thi s lesso n was in Pisidia . It was about one hun­dred a nd twenty mil es north from P erga. It was an importa nt city on the road which connect s Syria and the East with Greece and Rome. It was one of the many of the Antiochs built by Seleucus Nicanor and nam ed for hi s fath er, Antiochus . It wa s ca lled "Antioch of Pisi­dia to di stinguish it from Antioch of Syria from which Pau l and Barn ab a s went as mi ss ionaries.

HE LPS AND HINTS FOR TEACHERS Paul and Ba rnabas ' Fur.ther Journe y

From Paphos on the island of Cypru s "Paul and his company" sailed northwest to J>.erga.

P aul had doubtless preached alr ea dy in Cilicia; hence the brethren and church es there. (Acts 15 : 23, 41.) He and Barnabas on thi s tour went fir st to Barnabas' native island, and now they go to province• jus t we st and north of Cilicia.

We cannot fai l to see the systemat ic effort to eva ngelize these countr ies.

From P erga , Mark return ed to Jerusalem-for what reason LukJ does not here state, but hi s depa r ture was not satisfactory to Pak and ca used him and Barnaba s to separate. (A ct s 15: 36-41.) M~r went wi th Ba r naba s on a second journ ey to Cyprus, and finally re.in· stated him elf in P au l' s favor , becoming a comfo rt and a profit to him. (Col. 4: 10; 2 T im. 4: 11.)

Th ey did not tarry lon g or preach at this time at Perga; thef pr ea ched there on their return. (Acts 14: 25.)

From P erg a they went north to An tioc h , in Pisid ia . The road which th ey traveled loo through mount ains, and was infested ~th robb ers. It may be that Paul refers to this journey in enumeraCotinl the many dan gers and perils through which he had passed. (2 r, 11: 23-27.)

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JULY 12, 1925 THIRD QUARTER LESSON 11

Paul and Barnabas "went into the synagogue on the Sabbath day and sat down."

"And after the reading of the law and the prophets the rulers of the synagogue'' extended to them an invitation to speak, which Paul at once accepte d. (Verses 13-15 .)

PAUL'S FIRST RECORDED SPEECH Vers es 16-41 give the first recorded speech of the apostle Paul, but

he had made many before th is. Read this speech very carefully.

EXPLANATORY NOTES The Effect of Paul's Speech

42. Paul's speech had a wonderfu l effect upon his hearers. Compare this speec h with that of Peter on Pentecost (Acts 2 :

14-40) and of Stephen before the council (Acts 7) . "And as they went out, they besought that these words might be

spoken to them the next Sabbat h. " 43. "No w when the synagogue broke up, many of the J ews and

of the devout proselytes fol10wed Paul and Barnabas" in order to learn mor e of Jesus, and probably to yield obedience to him.

"Pro selytes" were Gent iles who had accepted the religion of th e Jews.

_Paul an d Barnabas "urged them to continue in the grace of God," which means to contin ue to do God's wi ll. This shows they had ac­cepted th e truth.

~4. We may well suppo se that Paul and Barnabas . were not idle during the week . Pau l's ser mon on the previous Sabbath, his and Bar ­n~bas' work during the week, and the great int ere st which all this hau stirred up , bro ught "almost t he whole city . .. together to hear the word of God" on "the next Sabbath day ."

This was not the day dn whic h Christians met togeth er to wors hip ~od, which was "t he first day of the week" (A cts 20: 7; 1 Cor. 16: 2), ut was Saturday, the Jewish Sabbath, on which they met in their

f nagogue s to read "the law and the prop hets" and to: worship God. t a~l _and Barnabas met with them on th ese occas ions as good oppor­umti es for preac hin g the gospe l.

45. "The multitud es" wer e Gentile s ; thi s was a Gentile city, with a syna gogue of the Jews in it. rn The J ews, as usual, "w ere filled with j ealousy" when th ey saw so thanyJ Genti les crowdin g aro und th ese new t eacher s. Through envy

e ews cr ucified Jesus. (Matt. 27 : 18.) That J esus should be ~rea~hed as the Saviour of Gentil es, as well as of J ews, and that th e a{ntil es could accept Christ and be saved without first becoming Jew s,

ways disturbe d th e J ews . Pau1hey "contra dicted ( or denied) the things which were spoken by aga·' and bla sphem ed" by speak ing evil and contempt uous word s

Inst the Son of God and his servants . of t't6· Thi s contradiction and bla sphemy str engthen ed th e courage

"e apostles and embold ened th em in receiving th e Gentiles. y ,~t was necessary that the word of God shou ld fir st be spoken t o c:u·, I_t was necessary to preach first to the Jews, becau se it was

d s W1ll. Th e Jew s were best prepared to rec eive Chri st, and th e 185

I l':SSON Ill ELAM'S NOTES JULY 19, 1925

10 said with a loud voice , Stand upright on thy feet. And he leaped up and walked.

11 And when the multitude saw what Paul had done, they lifted up the ir voice, saying in the speech of Lycaonia, The goda are come down to us in the likeness of men.

12 And they called Barnabas, Jupiter ; and Paul, Mercury , be­ca use he waa the chief speaker.

13 And the priest of Jupiter whose temple waa before the city, brought oxen and garlands unto the gates , and would have done aac· rifice with the multitudes.

· 14 But when the apostles, Barnabas and Paul, heard of it, they rent their garments, and sprang forth among the multitude, crying out

15 and saying, Sirs, why do ye these things? We also are men -, of like passions with you, and bring you good tidings, that ye should

turn from these vain things unto a living God, who made the heaven an d the earth and the sea, and all that in them is:

16 who in the generations gone by suffered all the nations to walk in their own waya.

17 And yet he left not himself without witness, in that he did go od and gave you from heaven rains and fruitful seaaona, filling your hearts with food and gladness.

18 And with these sayings scarce restrained they the multitudes from doing sacrifice unto them .

19 But there came Jewa thither from Antioch and lconium: and having persuaded the multitudes, they atoned Paul, and dragged him out of the city, supposing that he waa dead.

20 But aa the disciples stood round about him, he roae up , and entered into the city: and on the morrow he went forth with Bar· nabas to Derbe.

Golden Text-" Blessed are they t hat have been persecuted for righteo usness sake: for theirs is the kingdom of heaven." (Matt. 5: 10.)

Tim e- About 47 or 48 A.D. Place-Lystra. P ersons- Pau l, Barnabas, the lame man, and oth ers. Dc•1ioli ona l Reading-Ps. 46 : 1-7. R ef erence Mat erial-Acts 3 : 1-10. H om.e Reading-

.Tu ly 13. M. '.1.'he Gospe l in Ico nium. A cts 14: 1-7. 14. T. Th e Gos pe'I in Ly st r a. Acts 14: 8 - 18. 15. W . T riumphing Ov er Tribul atio n. Acts 14 : 19-28. 16. T . A P er secute d Pr oph et. D a n. G: 10-18. 17. F . p ,., s ecuti on Pr diet ed. 2 Tim . 3: 10-17. 18. S. G, d Our D eliv e r e r. 2 Ca r. 1: 3 -1 1. 19. S. Our H elp in Tr ou bl e . P sal m 46: 1 - 7.

GEOGRAPHICAL NOTES Look up on the map t he cities of Ant ioch, Iconium, Lystra, Derbe,

and the provinces in whic h they were situated. Iconium was "the larg­est and most important city in that part of Asia Minor, both then and now. Lofty mouptains rise to the west, to the nort h , and to the sout h -0f it; while to the east there opens a vast plain, with a beau· tiful lak e in the mid st of it. H ere the pr in cipa l routes of travel from

188

JULY 19, 1925 THIRD QUARTER LESSON Ill

t he cardinal points of the compa ss meet and cross one anoth er , mak ­ing Iconium a center of traffic and travel for an extensive region. The apostl es had passed by all small er places on the way and ke pL this city in view, both beca u se it was such a cent er and beca use it contained a synagogue, within and around whi ch th ey could find a people prepared for the gospel." (McGarvey.) It was about ninet y miles southeast from Antioch.

Ly stra was a city of Lycaon ia, a bout forty mil es southea st from Iconium .

Derbe was another city of Lyc aonia , abo ut thirty mil es east from Lystra.

HELPS AND HIN:rs FOR TEACHERS Paul at Iconi~m

Leaving Antioch , Paul and Barn abas went to Iconium. Th ey ''e ntered together into the sy nagog ue of t he J ews, and so spake that a great multitud e both of Jew s and of Greeks believed." Al­most uniformly some Jew s a nd Greek s wou ld 1·eceive t he gos pel.

"So spake" show s that faith _ comes by hear ing the word of God. (Rom. 10 : 17.)

As at Antioch , all who would believ•e in J esus did so; and, al so the J ews who "were dis obedien t" perse cut ed the apostles, stirring " up the soul s of the Gentiles" against t he apostles, beca use in that Gentile city th ese Jews needed the cooperation of the Gentiles in order to accomplish their wicked purpose .

This opposition mad e it neces sary for the apostle s to tarry t here a "long . time"-how long we do not know. In 1 Cor. 16 : 8, 9, Paul says that the adversaries made it nece ssary for him to remain at Ephes us.

As usual, the oppo siti on made them bolder in speakin g th e truth , an d God bore "witn ess unt o the word of hi s grace, granting signs and wonders to be don e by t heir hand s."

The peopl e, howev er, were divided, part of them ho!ding with th e Jews a nd part holding wit h the apostles.

Paul at Lystra An att empt wa s mad e, led by the Jewi sh rul ers , to treat th e

apos tles shamefully and to stone them ; but when they beca me awar e of it, they "fled unto th e cities of Lycaonia, Lystra and Derbe, and the regio n round about: and there they preach ed the gospel." (Verses 1-7.)

Persecution has always spread the gospe l. The intention was to dri ve P aul and Barnaba s away or to kill

the m. The atta ck was not made, becau se they escape d before han d. Not ice that the Am er ican Revised Ver sion uses "disobedience" as

th e opposit e of faith in speaking of tho se who "believed" and thos e who were "di sobedi-ent." Faith which does not obey is dead.

EXPLANATORY NOTES The Cripple Healed

8-10 . Ther e was no sy na gog ue in Lystra; so Paul mu st hav e ad ­dresse d hi s audiences in the street or open square or place of publi c r esort.

Mention is mad e of the hea ling of th is crippled man as an intr o­duct ion to the fa cts which fo llow. Thi s was no mor e wonderf ul than

189

LESSON III ELAlVI'S NOTES J ULY 19, 192n

some of th e "si gns and wond er s" whi ch God did by the hand of Paul and Barnab as in Iconi um. (Verse 3. )

This is a simi lar ca se, in some r e pects, to t he one in Acts 3 : 1-12. Doubtle ss th e citiz ens were well acq uaint ed with t hi s man. We

know not h is age, but he had been a cr ipple from. birth. He "hea rd Paul spea kin g ;" hi s fait h was p r oduced by hea r ing the word of God. By looking intently at him , Paul di scover ed that t he cripp led man had faith to be hea led ; he bel ieved that Paul could make him whole. He showed hi s faith by hi s act ion; for when Pau l "said with a loud' voice, Stand upright on thy feet, . . . he leap ed up an d wa lk ed" -th at is, he obeyed.

When one has fait h to obey, God gives the st rength and bless ing in t he obedienc e.

Thi s man wa s not healed in soul becau se hi s body wa s mad e whole; thi s ma y have led to hi s salv atio n .

Paul spok e "wit h a loud voice" to attra ct the attention of t he people, that a ll might see that God perform ed thi s mira cle throug h him , and th ere by confirm ed the gos pel whi ch he prea ched.

A Hea then Concepti on of Paul and Barnabas Cor re cted

11. Th ese heathen s believed that the gods came down and mani­fe sted them selves in hum an form; th erefo r e when th ey saw thi s won­derfu l cure, th ey concluded t hat the gods h ad come among t hem "in the likeness of men." Th ey sa id t hi s in th e language of Ly­caonia, their native tongue . T he apostles doubtl ess spoke Gr eek, whic h was used throu ghout the E ast.

12. "Jupit er" wa s the chief of the gods. There was a temple at Lys tra dedi cate d to hi s worship. (Verse 13. ) Th e heathen s had gods and goddesses for almo t everythin g . Barnab as was older an d larger than Pau l; hence they ca lled him " Ju piter." "l\!Ie rcuri u s"- ­Greek "Herm es"-was the son of Jupit er and Maia, and was the in ­te rpreter of t he gods, the god of eloqu ence and commer ce ; hence th ey ca lled P aul "Mercuriu s," "becaus e he was the chief speaker."

13. At t he suggest ion th a t the gods were thus among them, the priest of Ju piter at once proce eded to offer sacrific es to them in the temple of Jupit er, whi ch " was before the city." The "oxen" were for the sacr ifices, and were ador ned with "garlands" befor e they were offered.

14. "The apostles , Barnabas and Paul." Here, as in verse 4, Barn abas is called an "apos tl e." "Apostl e" means "one sent"; Barna­bas was an a posto lic mi ss ionary, sent out, wit h P au l, by the Holy Spirit . P aul was an apo tie , doubtl ess in a high er sense . OtherG were ca lled "me ssenger s" or apostles of th e chu rch es . (2 Cor. 8: 23.) Here Barnab as is mention ed before Paul , sinc e Barnabas beca me the leader beca use of the position which the heathe ns as sign ed to him as Jupiter; but Paul was the chi ef one even in t hi s matter.

When Paul and Barnaba s "heard of" what was about to be done, " they rent their garme nts" as a sign of grief and horr or at what the peopl e wer e about to do. Thi s was done un.der any great agitat ion. (Gen. 37: 29; Matt. 26: 65.) This is th e la t time that this custom is mention ed in the Bibl e. Th ey " sp rang fo r th among the multi ­tude,'' that all mig ht see that they were only men.

190

.JULY l!J, 1925 THilW QUAUT ER LESSON Ill

The True and Living God 15. "Sayin g , Sir s, why do ye these thin gs? We also are men of

like passions with you." Paul and ,Barnaba s were not objects of wor­ship, but men of human weakness, fleshly des ire s, and mortal, lik e all men. "And brin g you good tidin gs , that ye should turn from the se va in thin gs unt o a livin g God. " Th e wor ship and gods of that peo ­ple wer e vain , but th e God of Paul and Ba r na bas was t he tru e God , the livin g and life -g iving God, "wh o mad e the hea ven and th e ea r th and the sea, and all th a t in th em is"- th e Cr eator of all th ing s . Pa ul congra tula tes th e Th ess al oni ans becau se th ey "turn ed unto Goel fr om idol s, to serve a living and true God." (1 Th ess . 1: 9.) "Turn " in thi s ver se embr aces fai t h an<l ever y ac t of faith in becoming a Chr istian .

P aul a nd Ba rn abas were devoted to t he tr uth , and would not suffer it p erv ert ed to th eir own advant age and honor; they preach ed Chri st , not th emselves . Men should not be wor shiped today in an v sense, neith er should th ey be elat ed over mu ch pr a ise ; th ey should lead oth er s t o J es u ·, not to themselves.

16. "In th e ge nera tio ns gone by" God "s uffer ed all the nation s t o walk in th eir o-wn ways ," "because th at, kn owin g God. t hey glor ified him not as God, neith er gave thank s ; but becam e vain in their rea­sonin gs , and th eir senseless hear t was da rk ened. Pr ofess ing t hem­selves to be wi se , th ey becam e foo ls, a nd chan ged th e glo ry of th e in ­corruptible God for th e lik eness of an im age of cor rn pti ble man , a nd of bir ds, and four-fo oted beast s, a nd cr eepin g thin gs . Wh ere for e God ga ve them up ," et c. (R om. 1: 21-32.) Compa r e this with Paul' 5 spee ch a t Ath ens. (A cts 17: 22-31.)

17. Thi s is a comprehen sive and beaut iful expr ess ion. That Go<l did good to th e heath ens wh o had t urn ed away from him and wer e wi thout hi s law , sendin g "fr om hea ven rain s and fruitful sea sons, filling" th eir "h ear t s with food and g ladn ess," wa s a wit ness of hi s exis tence, his pow er, and hi s glory . All thi s t es tifies of his mercy and love.

18. So ignorant of God wer e th ese heathens, and so intent were they on wor ship ing th e apostl es, th at all thi s explanation scarc ely rest ra ined th em from mak ing- the intend ed sacrific e.

Paul Stoned

19. Not sa tisfied with per secuting P aul and Barnabas in thei,· own citie s, th ese J ews from Antioch and Iconium fol!ow ed th em to Lys tra, tho se from Antioch tr avelin g one hundred and thirty mil es an d tho se from Iconium tr av eling forty mi les . Disappointed in not being permitt ed to sacrifi ce to Paul and Barnabas, the hea t hens at Ly st ra were ea sily led by the inve te rat e oppo sers of the gospel tc run to the oth er extr eme of stoning them. So th e mul t it ud e wh o would crown Je sus on one occa sion shortly afterwards cried : "Away wit h him, away with him, crucify him!"

So "they stoned Paul, and dragg ed him out of the city [by hi s han ds or feet, as they would hav e dragged a dea<l beas 't], suppos­ing that h e was dead." Th er e th ey left his body to whatever fat e rnig-ht befall it; their int ention wa s to kill him, and they thought they had done so.

191

LESSON III ELAM'S NOTES JULY 19, 1925

This was th e firs t bodily harm done to Paul, so far as the record shows. To t his he r efe r s in 2 Cor. 11: 25 : "Once was I stoned."

20. But Paul was not left alone; the disciples followed his sup­posed dea d body and stoo d about him , no doubt in great grief and deep sorr ow. Here, as at other places, some did, indeed turn to the true and livin g God. T imoth y, then a boy; his mother, Eunice; and hi s gra nd mot her, Loi s, were probably in this group of mourning dis­cip les. (A cts 16: 1; 2 Tim. 1: 3-5.) Paul was not dead, however; he reviv ed, "ro se up, and entered into the city." We can easily imagin e the loving min istratio ns of the dis ciple s besto wed upon Paul that ni ght.

On the next day he an d Barnaba s left for Derbe. (Read verses 21-28.)

Building Up the Churches It is not stated how lon g Paul and Barnaba s remained at Derbe,

but they r emained a sufficient lengt h of tim e to preach th e gospel and teach man y. Th ey seem not to have been di st urbed at Derbe.

Fro m Derbe they rever sed t heir cour se and revisited Lystra, Iconium and Antioch; the persec uti on in tho se citie s having subsided. Th ey did thi in order to " confirm" the di sciple s by " exhorting them to continu e in the faith, and that thro ugh many tribulations we must ente r into th e kingdom of God." Th ey did not leav e thes e churche~ lat ely establi shed to str ugg le alone, or to die, but visit ed them to encomrage and fu rt her in struct them. In eve ry one of the churches they app ointed elders-a plurality of elder s in every congrega tion.

Elder s are overseer s, or bi shop s. Th e duti es of elders are plai nly tau ght in the New Te sta ment.

Fro m Antioc h the apo stles went to Per ga and pr eached; from there the y went to Attalia; a nd from there th ey returned t o Anti­och, in Syria, "whenc e they had been committed to the grace o:C God" wh en th ey star t ed on t his journ ey .

It re qui rerl several yea r s to mak e thi s journ ey and do this work.

Having ret urn ed home, P aul and Barn ab as gat hered th e church toget her and r eported th eir work-"rehearsed all things that God had done with them [throu gh th em] , and that he had opened a , door of faith unto the Gentil es."

As Act s 15 : 8 stat es thi s r epor t "ca used great joy unto all the br ethr en ."

P aul and Bar·nabas r emain ed with th e church at Antioch "no littl e time."

Thi s shows how mi ss iona ry work wa s done under the inspired guidan ce of the apo stles. Th e church as such commended to God an d sent out the mi ss ionarie s, whatever support was g iven was sent direct ly to mi ss ionari es or giv en directly to them, the mission­arie r eturned and r eporte d dire ct ly to the churc h the results of their work. No other organization was nec ess ary and no other Wlll! used.

QUESTIONS Give t he ubj ect. R epea t th e Gold en T ext. Give th e time, place, a nd per sons . Di d you r ea d th e D evotional

Rea ding? 192

Did you r ead th e R eferen ce Ma· t eri a l ?

Did yo u r ea d th e H om e R eading? \Vhat was Lycao nia and where

s ituat ed?

JU LY 2t:i, 1925 THIRD QUARTER LESSON ! V

Te ll of Iconium - lts situation, distance from Antioch, and en ­vironments .

T ell of Lystra-distance from Iconium and from Derbe.

What and wh ere was D erbe ? T o w hom did Pa ul and Barnaba s

first pr each in Iconium? What was th e r esu l t of th eir

pr aching? W ha t pr od uced th e fa i t h in th ese

bel iev ers? \\'h o per secut ed th e apo stl es? \Y hose co- op eration must th ey

have? W hy must they have it? ·w hy did th ey tarry l ong th er e? \ Vha t mad e th em bold? Ho w did God bea r th em witn ess? W ha t was th e condition of the

m ultitud e? ·w h a t did th e J ewish rul er s and

o th ers in t end to do ? Ho w did P a ul ;111d B arn ab as es ­

ca p e this? W hy i s di so bed ien ce th e 01 pos it e

of fa i th? 5-10 \ Vh er e did Paul and B a rn a bas

go n ext? W hy w as t h e h ea li ng of thi s crip -

pl e m ention ed h er e ? Ho w , Iong had h e b een lam e? 1111at did P aul per ce iv e in him ? Ho w d id this faith com e ? \V ha t did h e b eliev e ? \Vha t did Pau l t el l him to d o? How dicl h e show his faith ? \Vhe n does God bl ess on e's f a ith ? \V er ,; his s ins f org i v en becau ~e h e

was h ea l ed? \Vhy did Pa ul sp eak with a l oud

, ,oice ? l 1 To what co nclu sion did th ese

hea th en s com e con ce r ni ng Pa ul a nd Ba r nab as wh en th ey sa w th is mira cl e?

12 Wnic h god did th e~- take B arna-bas to be?

·what was Jupiter? \Yhic h d id th ey tak e P a ul to be ? Why?

13 Wl,at w er e t h e pri es t s of Jupit er abo ut to do?

\\'ha t w er e th ey g oing to off er? 14 \Vl1y is Barn abas ca ll ed a n apo s ­

tle? ·w er e oth er s bes id es th e tw !Ye

ca ll ed apost l es?

Why Is Barnabas h ere m ent i one d before Pa ul ?

What d id Pau l an d Ba rnabas do wh en th ey saw what thes e priests w er e abou t to do?

Why r end th eir c loth es? "\1/hy run among the people?

1 r, Wh a t did th ey say? ·what goo d n ews . h ad th ey

brought to th ese h eat h ens? \Vhat did God make? Who el se tur ne d from Id ol s t o

serve God? ·why would not Paul a nd Barna­

bas re ceiv e thi s worship? 1 6 "\Vh y did God suff er t he n ations

t o walk •i n th eir own ways? Wh at did Pa ul say t o th e Ath e­

ni;tn s a bout th e goodn ess of God?

17 H ow ha d Goel born e witn ess of hims elf ?

18 W hY was it difficult to r es t ra i n th ese peopl e from offer i ng sac­ri fi ces to Pa ul and Barn a bas?

I !l \V ho foll ow ed th em to Lystra? F or what purpos e ? What sh ow s th e fickl eness of th e

mu l titude? \ -Vl, at did th ey do t o Pa ul ? --wh a t did th ey do wit h hi s body ? Wh en did Pa u l r ef er to this?

~o ·what did th e d isc ipl es do? Wh o w ere prob a b ly som e of th es~

d isc ipl es? \ ·\/h en did all th ese cli~cip les be­

co m e such ? ,vh a t becam e of Paul? ·wh er e did h e and B arn abas g o on

th e n ext day? -' ' hat wa s the ,. ult of th eir

p r ea ching th er e ? \Vh er e did th ey go from D erb e ? For wh a t pu rp ose did th ey vis i t

th e e church es? Wh a t did th ey app oint in ev ery

on e ? vVho ar e the eld ers? ,vh er e did th ey go fr om A n ti oc h ,

· in Pi i dia? \Yh r e from P erga? Th en wh er e ? v\'n a t did th ey clo wh en th e;·

r a ch ed h om e? "\\' ha t ff ec t <lid thi s r ep r t hn.v P

up on th e chur ch th er e ? H ow Jong w er e th ey th er e '!

LESSO N I V- JULY 26

THE COUNCIL AT JERUSALEM R ead : Acts 15: 1-35. Lesson Tex t: Acts 15: 1-11. ACTS 15. 1 And certain men came down from Judaea and

t11.ught the brethren, saying, Except ye be circumcised after the cus­to,n of Moses, ye cannot be sav e d.

193 7

LESSON IV E LAM 'S N OT ES J UL Y 26 , 1925

2 And when Paul and Barnabas had no small dissension and questioning with them, the brethren appointed that Paul and Bar­na .baa, and certain othl!r of them, should 10 up to Jerusalem unto the apoatlea and elders about thi1 question.

3 They therefore, being brought on thei r way by the church, paued through both Phoenicia and Samaria, declaring the conver• eion of the Gentiles: and they caused great joy unto all the brethren.

4 And when they were come to Jerusalem, they were received of the church and the apostles and the elders, and they rehearsed all things that God had done with them.

5 But there rose up certain of the sect of the Phariaeea who be­lieved, saying , It is needful to circumcise them , and to charge them to keep the law of Moses.

6 And the apostles and the elders were gathered together to consider of thia matter.

7 And when there had been much questioning, Peter rose up, and said unto them, Brethren, ye know t h at a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe.

8 And God, who knoweth the heart, ba r e them witness, givin1 them the Holy Spir it, even as he did unto us;

9 and he made no d istinction between us and them, clean1in1 their hearts by faith.

10 Now therefore why make ye trial of God, that ye should put a yoke upon the neck of the di s ciples which neither our fathers nor we were able to bear?

11 But we believe that we shall be saved through the grace of the Lord Jesus, in like manner a s th ey.

Golden T ex t-"We believe that we sha ll be saved t h ro u gh the grace of t he Lord J esus, in like manner a s t hey ." (Ac t s 15: 11.)

Ti-m.e-Abo u t A.D. 50. P lace -J er usa lem . P e1·s011.s-Certa in t eac hers; Pau l and Barnaba s ; an d th e a postles,

elders, and churc h at J er u. a lem . Devotional, R eading- Rom . 5 : 1-9. R eference Material-Gal. 2: 1-10; Heb. 8: 6-13. Hom e R eading-

Ju ly 20. M . Th e Diss ens ion . Acts 15: 1-6 . 21. T . P e t e r 's Judgm e nt. A c ts 15: 7-12 . 22 . W. Jam es ' Ju dgm e nt. Ac ts 15: 13 - 21. 23 . T. Th e L tt e r to Anti oc h . Acts 15: 22 - 31. 24. F . Sav ed by Gr ace . Eph, 2: 1- 10 . 25 . 8. A b ounding Grac e . R om. 5 : 12 - 21. 2G. S. Jti s tifi ecl by Faith. R om. 5 : 1-9.

HELPS AND HI NTS FOR TEACHERS

Is the Gospel of Christ a Perpetuation of the Law of Moses? T wo accounts of t his v isit of Pa ul and Barnaba s to J eru saletn

are g iv<m: Act s 15 a nd Ga l. 2 :1-10. H aving reporte d the work of their first miss ionat·y journey to the

chu rc h a t A ntioc h a nd h aving r ema ined there " no li ttle ti me wi th t he discip les ," P aul a nd Ba r nabas, wit h ot hers, we r e sen t t o J erusalehlll, to con sult th e apos tl es, eld er s, a nd chu rc h t here in reg ard to t e

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JULY 26, 1925 THIRD QUARTER L ESS ON I V

grea t quest ion of t he circumcision of the Gentiles , which quest ion this lesso n embraces.

The decision of th is question was one of vast importance then, an d we may" learn much from it now .

This ·decision settled the question as to whether the gospe l of Christ is a perpetuation of the law of Moses and a mere addition to it or a "b et ter covenant, . . . enacte d upon bett er promises . . · . . In that he sa ith, A new covenant, he hath mad e the first old. But that whic h is becomin g old and wax eth aged is nigh unto vanis hing away." (Heb . 8 : 6-13.)

We must not confound the commandment s of this second covenant wit h those of the fir st covenant .

Wh en people a re not di spos ed to obey J esus now- in being bap ­tized , for instance-th ey say that we are not "und er law," bu t. "u nder grace ;" but when they want to sprinkl e infant s, a thing whic h J esus does not command, th ey argu e that baptism ca me in t he roo m of circumcision-w hich, if true, would bind us to keep th e law of Moses, for "every man that re ceivet h circumci sion . . . is a debtor to do the whole law." (Ga l. 5: 3.)

The Reception of the Gentiles Another very important quest ion lat er on, was th e reception

of the Gentiles., J esus had sent out the apostl es to preach the gospel to every creature and to preach "r epentance and remission of sins

. in his name among all nation s," and the prop hets ta ught that th e Gent iles would be sav ed thro ugh th e Messiah; but ·the Jew s unders tood that to mean that the Gent iles would become Jews and ente r the church through Jud ais m. Th ey wer e slow to learn; sc ar e we .

The next very gi·ave question or lesson was th e one before us ­that after t he Gentiles had become Christians must they be circ um­cised and keep the law of Moses ? Th e Jewi sh Christians thought they them selves mu st still remain Jews and keep the law of Moses, and . therefore, that Gentile Chri stians mu st do the same .

This que stion agitated man y Gentile churches for many yea r s, as Pau l's epistle s show.

EXPLANATORY NOTES Paul, Barnabas and Others Appointed by the Brethren at

Antioch to Go to Jerusalem 1. Aft er this r eception of the Gentiles at Antioch and t he r e­

tu rn of Pau l and Barnabas from several years' work among t he Genti les, "cer tain men came down from Judea and taught the bret hren, say ing, Exc ept ye be cir cumcised after th e custom of Moses, Ye canno t be save d."

2. Paul was an apost le, an d he and Bar naba s knew th e trut h on this question and with stoo d stoutly thi s erro neou s teaching; and aft er "no small dissen sion and questioning," "the br ethr en appoi nted that Paul and Barna ba s, and certain other of th em, should go up t o J erus alem unto the ap ostl es and elder s about thi s question."

Thes e teacher s had come from J eru sal em (verse 24), and t he church at Anti och very wisely withh eld any final decision unt il it

Hl fi

LESSON IV ELAM'S N OTE S JULY 26 , 1925

could be ascert ain ed if the apostles an d churc h at J eru salem bad sent out th ese men to teach such doctr ine. Since these teachers claimed that they were from th e ch urc h in J erusalem, the chur ch at Anti­och could no t send to some other place to learn if the church at Jerus ale m had sent out su ch teacher s. Paul went by "rev elation," or divine dir ection, and one of those who went with him was Titus . (Ga l. 2: 1, 2.) '

All the twelv e apostle. were not at J eru salem; Jam es , John's brother, had been behead ed, and ome oi th e other s may have been away. Th e names of only t h rt>e ar e menti oned. This was not an cclesiastic court or coun cil composed of delegates from a ll the

church es a nd a r epr ese ntativ e body of a ll t he chur ches. Th e apost les were in spire d and taug h t by divine aut hority, an d t hey . with the elders and chur ch , rould say if such teac h ing was from God . Thi s would set tl e the question fo r all chur ches and aga in st all such teac hers who might claim au thor ity fro m t he apo stles to teac h.

3. "Brought on t heir way by th e ch urc h" means, at lea st , that th ey were · accompani ed or conv eyed by members of the chur ch a part of the di sta nce, if it doPs not mean that th e church bore the ex pense of the jou r ney . •

Sin ce not hin g is !"a id of t heir pa ssing th rou gh Galilee, Paul and ,Barnaba s must have le-ft it t0 theh- left , pa ssin g down the coas t from Ph enici a unto S nrnr ia . As they sa w th e brethren at t he different pla ces throu gh whi ch th ey oa ssed, they declarP.d th e convers ion of thP Gentil e and cau sed gr eat joy t o all.

Paul and Ba rnabas Warmly Received by th e Je rusalem Church

4. Upon r ea ching .Jeru sal em, P aul an d Barna ba s "we re received of t he chu rch and the apo stl es and the eld er s." Th e elders were taken int o th is coun cil wit h "the whole chu r ch ." (Ver se 22.) As ha s been said, God honors hi s own appo intm ents , a nd hence t he elders and t he chur ch were not ignor ed here by th e inspi r ed apo·1t les in t his grave ma tt er.

5. P aul and Barnaba s met wit h t he same e rroneo us t ea ching in the chu rc h at J eru sa lem, for "t he P har isees who believed " argued that it was "needfu l to circu:n cise" t he Genti le conv erts " and to charge th em to keep th e law of Mose ."

McGarv ey t r u ly says: "Th e 'essent ial difference' betw een Paul an d th e Pha r isees had re fer ence to th e perp et uati on of th e 1aw of Moses in t he chur ch of God . and t he sarn P. is31,., has hPen in rle' ate under diff eren t phas es from that day to thi s. Paul defea ted the at­temot to fa ste n circum cision on th e chu rc h , but later Judaiz ers suc­ceeded in perp etuating- it und er t he form of in fan t imm er sion and aft er ward s infa nt sprinklin g . Tha t wh ich th e Ph ari sees fa iled to :Jccompli sh onenly wa s thu s accomp l ished under a th in di sg ui se. T~e Phari ees fail ed to consolidate the law and th e g"'l~ '' "l: J,,llt thei r im1• t ators hav e lar gely succeeded in teac hin g- men th at the church. ohf Chri st originatPd in the fa mil y of Abraham . and that the Jew1s tri bes an d the Chri stian cong-regations constit ut e one identical church, Th e Roman apostasy perpetuates the dail y sac rifices and pomp_ouS ri tu al of th e te mple; re ligious zealots h ave sla ught ere d Canaanites in the person of moder n her etics; nrnfesse d Chr i~tian~ <>'Oto war ,,nder the old battle cr y of the 'sword of th e Lord and of Gid eon;' t he •r.at-

Hlfl

JUL Y 2 6 , 19 25 THIRD QUAR TE R LE SSON IV

ter -day Sa in ts' emu late Solomon in the mul ti pli catio n of wives ; an d for a ll these corruptions authority is found in the laws and custo ms of anci ent I srael. The inte lligent reader of the New Testa ment knows scarce ly w hich of these error s is farthe st fro m th e trut h, a nd he fee ls bound to stru gg le wit h untiring energy and ceasless d ili ­gence to upr oot th em a ll fro m the minds of men."

Brot her McGarv ey could have sa id, also, that to these " laws a nd custom s" many now go to find authori ty for the use of ins trum enta l musi c in worsh ip in chu rch e of Clui t .

Paul' s Confe rence W it h P ete r, Jam es and John On this vi sit Paul had a conference with Pet er, J a mes a nd J ohn;

and he and Barnaba s rece ived from t hem "the ri ght hand s of fell ow­ship" to go to th e Gentil es, while th ey shou ld continue to preac h t he gosp el to t he J ews. Only they reque ted Paul and ·Barnaba s to re mem­ber th e poor, which "very thing," P aul says , he "was also zea lous to do."

Pau l' s after work in rai sing a wid e sp r ead contribution fro m th e Gent ile churc hes of Galatia, Macedonia, Achai a and Asia fo r th e poor Jews of Jud ea shows how earnestly and thoroughly he carried out th is request.

Titus, who accompa nied Pa ul and Barnabas on this visit t o J e. r usa lem, bei ng a Gr eek, was not required to be circumcised, al though some in isted up on it; but P au l would not consent to it. (See Ga l. 2: ]-1 0.)

The Que sti on Cons idere d P ETER'S SP El!:CH

6- 11. Th e apo stles and elders a nd t he churc h hav ing come to­gethe r to consider thi s matter, and "wh en there h ad been mu ch ques ­ti on ing "-pe r hap · by t he P harisees-Peter made a speec h. He made th r ee poin ts-(!) tha t God had mad e no di sti nct ion betw een J ews an d Gent iles, whic h he had sh own in th e case of Cor neliu s ; (2 ) t hat q od shou ld not now be t empt ed in r ej ect ing his dec ision an d in put ­ting the law as a yoke of bondage on t he necks of Genti les , whi ch neith er th ey nor the J ews could bear ; (3) t hat t he J ews and Gen­tiles must be saved by "gra ce," and , therefore, not by the deeds of th e law.

Pete r made an impr ess ive turn on the J ewish Christ ians, it app ear s to us, when he sai d : "B ut we beli eve that we [ the J ews who cla im so muc h for the mselves] sha 1 be sa ved t h ro ugh the g r ace of t he Lor d J esu~, in lik e manner as they" [the Gent iles]. Since neit her the J ews P!esent n or th eir fath er s were able to bear t he yoke of the Jaw (or did not keep it) , they could be save d only by the grace of God, as are the Gentiles .

T H E SPEECHES OF BARNABAS AN D P AUL

Next, Barnabas and th en Paul spoke , declarin g that God had showed his accepta nce of t he Gen ti les by perform ing signs and Wonders among th em. (Ver se 12 . ) The se signs and wond ers wer e Perfor med thro ugh P aul and ,Barn abas.

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LESSON IV ELAM'S NOTE S JULY 26, 1925

JAMES' SPEECH

James then spoke and compl eted the ar gum ent in favor of the Gentiles by showing that "th e word s of th e proph et s" agree to this, quoting Amos 9: 11, 12, showin g how th is was fu lfill ed in the re­ception of the Gentil es. H e th en pro pose d th e decision of this lesson, which all accepted as the will of God.

One remarkable statem ent in J ames' sp eech should be impressed upon all; namely, he quoted Amo s 9 : 11, 12, whi ch st at es that God will build again the taberna cle , or hou se , or k ingdom of David, re­pairing the ruins ther eof, and will set it upJ_ and will open it to Gen­tiles as well as Jew s, and th en declar es th a t thi s proph ecy has been fulfilled. Then the kingd om of David ha s been set up a lr ea dy and is not yet to be set up at th e second comin g of Chr ist . '

Also, since th e proph ecy concernin g thi s kin gd om and throne of David has been thu s fulfill ed, a s God declar es through James, no other prophecy concernin g David 's kin gdom and throne can be fulfilled contrary to this fulf)llment , for a ll such pro ph ecies mean the the same and are fulfill ed in th e sa me wa y. Th en all th eories as to when and how God will fulfill pr oph ecies concern ing Da vid's kingd om and throne out of harmony with thi s are wr ong . See th e remainder of this decision, r egarding sacrifi ces t o idols, eat ing blood, etc., in the following part of this chapt er.

An Inspired Example of Settling Questions This decision being so very imp or ta nt and espe ciall y t he inspired

way in which it wa s r each ed, it becomes very necess ar y to pursue this lesson to its happy conclu sion .

In view of so mu ch cont ention, stri fe , bitt ern ess, and division in numerous place s, th e cour se of th e chur ch at J eru sa lem in settling in unity and peace and in per fec t accord a mo st seriou s question , involving so much for all tim e, should be th oro ughl y studi ed and de­voutly followed.

Who can doubt that the God of peace and love has pl ac ed this ex­ample on record in order to show all congre ga ti ons for all time ho-W to investigate in the Spirit of Chri st all quest ions until all become of one mind and judgment, one hea rt and soul , and, th er efore , of "one accord" and spirit? In thi s wa y al one ca n all be one, a s Christ and God are one, and all sp eak the sam e thin g . (1 Cor. 1: 10.)

All contention s and divi sion s amon g th e people of God spring from sin in some form. Tho se who ar e ri ght in th eir cont entions are contending against sin, hence sin cau ses th e cont ention.

QUESTIONS Give the subject. R epeat th e Gold en T ext. Give th e tim e, plac e , a nd per so ns. Did you r ea d th e D evotion a l

R ea ding? Did you read th e R ef er enc e Ma ­

t erial? Did you re a d th e Hom e R ea ding? What two accounts of thls vi s it of

Paul a nd Barnabas to J eru sa­lem are giv en?

Why did God at first ac cept th e J ews?

198

Wh y di d h e r ej ec t th e Gentiles? Th en w hy did h e a ccep t the Gen•

t iles a nd r ej ec t th e J ews? W ha t led t he J ews t o f ee l th&}

t h ey w er e t h e on ly p eople o God?

"\'Vhat was th e fir s t gr ea t lesson t h e J ews h ad to lea rn a bout en• t er ing in to Ch r ist's kingdom?

What la t er was a not h er very !Ill· portan t less on?

\ \Tha t ha d J esus an d th e prophets tau gh t con ce r ni ng th e salvatloD

AU GUST 2, 1925 THIRD QUAR TER L ESS ON \

of all 1:1ations ? How did th e J ews think thi s

woul d be acc ompll sh ed? H ow had God sh own th at th e

Ge nlil es should be r ecei v ed upon th ei r fa i t h in J esus?

\\ · ha t ot h er qu esti on a r os e con­ce rning t h e sa l va ti on of th e G entil es?

Wh a t d id ce r t a in on es fr om Jud ea t eac h at Anli oc h ?

,v ho with stoo d su ch t eaching? ,¥"ha t di d th e chu rc h det erm in e

to do? " ' ho acco mp a n i ed P a ul a nd Bar­

na bas ? 2 By wh ose dir ec ti on did P au l g o ? 3 ·w h at i s m ea nt by t h chur ch

br in ging Pau l a nd B arn abas n th eir way?

T hroug h wh a t countri es did P a u l a nd B a rnabas pa. s?

W hat r epo rt did th ey m a l<e, a nd to ,vhom?

\\' ha t eff ec t did th ese re ports have?

\V ho r e ei v ed t h em at J er u sa l em ? "\\' h:ct d id th e Ph a1·isees in th e

church at J eru salem say th e Gentil es shou ld be r equ i r ed t o d o?

What do es th is qu estio n Involve? H ow ha ve ot h er s u nd er dlf'! er en t

phases end eavored to pe r pet u ­a t e the la w of Moses in th e chur ch?

Unde r wh a t covenant do Chr i s­tians liv e?

·with wh om did Pau l on this vi s it h ave a confe r enc e?

\Vhy was not Titus r eq u ir ed t o be c ircum ci sed ?

G-11 Who came t oge th er t o co n­s id r t hi s qu es ti on fr o m An­Lioc h ?

What too l< plac e (v er se 7)? Wh o l ed in th e opposi ti on? "\Vho th en m ade a sp eech? 'What th r ee po ints did P ete r b r ing

out? Wh o spo k e n ex t ? And who n ext? Wh a t point did th ey mak e ? Who spoke n ext? What argum ent did he pr oduce? "\Vhat clec i. ion d id Ja m es pr opose?

LE SS ON V -AUGUST 2

THE EPISTLE OF JAMES Recid: Book of James. Lesson Tex t: J as. 1: 19-27.

J AMES 1. 19 Ye kno w this, my beloved brethren. But let every man b e sw ift to hea r; slow t o speak , slow to wrath:

20 for the wra th of m a n w ork e th not the righteousness of God . 2 1 Wherefo re putti n g aw ay all filthiness and . overflowing of

wicked ne ss, r ec ei ve wi th mee kn es s the implanted word , which ia able to sav e y our souls .

22 But be ye do e rs of the word , and not hearers only , deluding yo ur own s el ves.

2 3 For if a n y one is a h ea rer of the word and not a doer, he is lik e unt o a man be h oldi ng hi s n a tural face in a mirror:

24 for h e behold e th hi m se lf , and goeth away, and straightway fo rgett eth w hat m a nner of m a n h e was.

25 Bu t he t h at look e th into t he perfect law, the law of liberty, an d so continueth , bei n g not a hea r er that forgetteth but a doer that Worket h, th is ma n shall be bles sed in hi s doing.

26 If any man th inketh h ims e lf to be religious , while he bridleth not h is tongue but de ce ive th his he a rt , this m a n's religion is vain.

27 P u r e relig ion a n d und e filed before our God and Father is this, to vis it th e fatherle ss and widows in their affliction, and to keep onese lf unspotted from the wo rld.

Golden Tex t--"Be ye doer s of the wor d, and not hear ers only." (J ames 1 : 22.)

Tim e-- Th e tim e when th e Ep istle of Ja mes was writt en is not cer­ta inly known; probab ly about A .D. 62.

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LESSON V ELAM 'S NO'l'E S

Plac e- J erusa lem, wher e Jam es lived. P ersons-J ames and the Jewish Christians . Devotional R eading-Ps. 19 : 7-14. Refer ence M aterial- E ph. 4: 25-32; Gal. 3 : 5-26. H ome Read ing-

Jul y 27. M. T e m Jltat ion . J a m es 1 : 12 -1 8. 28 . T. P t, r e R e lig ion . J a m ~s 1: 19- 27. 29 . W . Doe r s of t h e W or d. J a m es 2 : 14 -26 . 80. T . a r e f ul S pee ch . J a m es 3 : 1- J 2. 8 1. F. Humb le Livin g . J a m es 4: 1- 10.

Aug . 1. S. P,i t ie n ce . J a m es 5 : 7 - 11. 2. S . 'l'h e P ow r o f P r a ye r . J a m es .; : 13 - 1

AUGU ST l!, 1925

HELPS AND HI1 TS FOR TEA CHERS Jame s is th e nam e of two ap ost l s- J ames, t he son of Zebedee, and

brother of J ohn ; and Jame s, th e son of A lphreus. (Ma t t . 10: 2-4; Mark 3: 14-19; Luk e 6: 13-16 ; Act s 1: 13, 14.)

'!'he bro t hers , Jam es and J ohn , were called by the Lor d, "B-oan­erges," or "so ns of thun der." With P eter, th ey were the closest apostles to Je sus and stood with him in th e most important crises of his life-in th e deat h chamber of Jairu s' daught er (Mark 5 : 37), on the mount of transfiguration (Mat t . 17: 1), and in Gethsemane 1

'

(Matt. 26: 36, 37) . James, John 's brother, was th e fir st one of the apostles to suffer

martyrdom. (Acts 12 : 2.) There was a Jame s called "th e Lor d's brother." (Gal. 1: 19;

see Matt . 12 : 46; 13 : 55 ; Mark 6: 3; John 2: 12; 7 : 3, 5, 10; Acts~: 14; 1 Cor. 9: 5.)

We have James, John's br other; Jam es, the son of Alphreus; and J ames, "the Lord's broth er." Some try to show that the last two are the sa me per son.

'!'his Epistle was written by "Jam es a servant of God and of the Lord .Je sus Chri st."

It was addre ssed "to the tw elve tribes which are of the Disper­sion ." (J ames 1: 1.) '!'he "Dis per sion" wa s t he Jews scattere d abroad among other nation s, and Jam es addre ssed the Christians am ong them.

Peter addressed hi s Epi stl es to the same people. " P eter, an apos­tle of J esus .Christ, t o t he elect who are soj our ner s of the Dispersi on in Pontus, Gala tia, Cappadocia, Asia, and Bit hyn ia." (1 Pet. 1 : 1.)

Of the James who wrote th is Epi stle McGarvey says : "The high authority wit h which he spea ks throughout the Epistle identifies him either with J ames, th e ap ostl e, son of Alph aeus (L uke 6 : 15), or with the Jam es who so long presided over the churc h in Jeru sa l~m (Ac~s 12 : 17; 21: 18; Gal. 2 : 12), and was called by Paul 'the Lords brother' ( Gal. 1: 19; 2: 9) . It is still an un settled question whether these two are the sa me or differ ent persons ; but it is genera lly agreed that if they are d ifferent , the latt er is t he author /of the Epistle . H~ suffered martyrdom in Jeru salem A.D . 63 (Jo seph us, 'Antiquities, XX. , IX., 1; Far ra r , 'Early Day s,' 302), consequen tly the Epi stle mu~t ha ve been wri tten previous to that date . That it was writte n 1~ Pal est ine, where J ames re sided, is evid ent from its local allusions ..

1 Th e last lesson shows that this Jam es was pro min ent in t he councl, in J er usa lem in set tling the quest ion as to whether or not th e Gen· tiles should be cir cumcised.

200

AUGUST 2, Hl25 THIRD QU ART ER LESSON V

All should r ea d wi th thi s lesson the entir e book, and following the "Ho me Reading, " all will do so.

While th e lesso n t ex t is James 1: 19-27, the le sson is the entire E pistle of Jame s .

Let us re ad with care th e pr evious verse s of chapte r one.

EXPLANATORY NOTES The Way for Christian s to be Saved

19. "Ye kn ow thi s, my beloved br et hre n." Know what? That wh ich has ju st been state d abo ut how me n a r e t empted , wh en they sin, a nd th e consequences of s in ; also , ab out t he unchange able goodn ess of God in bestowing every good and per fe ct g"ft upon men , and in be­gett in g and bri ngi11g for t h childr en by hi s "w or d of t r uth." But not pres umin g on th e goodness of God and avoiding sin and even t empta­ti on. let eve ry man be swift to hea r, slow to sp eak , slow to wr a th ."

"Swift to hea r " mea ns t o be t eac habl e and ready to r eceive "th'3 word of truth" ever y t hing whi ch God teac hes.

"Slow to speak " mea ns mu ch . To make thi s per sonal, we are for­bidde n to sa y when t empt ed, we are " tempt ed of God." Not many heed th e followi ng abrnoni tiori: "~ e not man y of you te acher s my br ethre n . know ing that we sh all rece ive heavier jud gment." (Jas. 3 : 1.) H ow very many now are fo r wa r d ind eed to t each their own conceit s, specula t ion s, and vario us doctri ne s ! N ot many ar e content ed to be learn er s-humbl e di sciples of Chri st and t r ue . worship ers of God, not seekin g to be heard fo r th eir much speakin g , not pr aying to be seen of men , lettin g not th e lef t ha nd kn ow wha t th e r ight hand does ; but lettin !!,' th eir lig h t so shin e t hat other s see ing their good works will glorify th eir F a ther in heaven.

Ma ny ind eed a re th e warn ings of God ag ainst too much talkin g. " In th e mult itud e of :wor ds t here wante th not transgr ession; Bnt he that r efra inet h his lips doeth w ·sely ." (Prov. 10: 19.) "He that spar eth hi s word s hath knowledge; A n<l he that is of a cool sp iri t is a man of under standin g ." (Prov.

17: 27.) "Le t your conv er sati on be always with g race, seasoned with salt ,

that ve ma y know h ow ye ought to an swer each one." (Gal. 4 : 6.) "S low to wrath," !11eans not irri t able, "not provok ed," taking

no account of evil, not seek ing veng eance. 20. Th e r eas on for pract icing the p rece ding ver se i<;: "for the

wrat h of man work eth not th e ri ght eou ness of God." It is not "the r ighteo usnes s of God" for hi s servant s t o become a ngr v , even in heat ed di scus sion s. and to seek veng ean ce either wit h club s or with hars h language and burnin g words .

"A sof t an .,wer turn eth away wTat h : Bu t a gr ievous word stirreth up anger ." (Prov. 15: 1.)

"He that is slow t o ange r is bett Pr than th e mighty; And he th at rul eth hi s own spir it . than he tha t taketh a city."

(Pro v. lo: 32.) 21. "Wh ere for P." or becau f:e "th e wra t h of men worketh not the

ri ght eousness of God," "all filth ine ss " and " overflow ing · of wick­edness " rshould he pnt. awav . m· lai d a<iide. as a filth y e:ar me nt . ( See 7~"1-iar iah 3: 3-5; Eph. 4: 22-25; Ga l. 3 : 5-15 ; 1 P et. 2 : 1.) As clotheR ma y become filthy anrl the body unclea n , so may t he mind

201

LESSON V ELAM 'S NOTES AUGUST 2, 1926

and soul. The words of th e mouth an d medit at ion of the heart must be acceptable to God. (P s. 19 : 14.) Th e pure in heart will see God. All must clean se th emselves ,of all defilement of flesh and spirit, perfecting holin ess in th e fea r of th e Lord. (2 Cor. 7: 1.) The hands must be clean, the hea rt pu re , a nd the life holy.

"Wickedne ss" is, a s in th e mar g in , "mal ice." It is the word of which "malice" in Eph. 4: 31 a nd Col. 3 :. 8 is th e tran slation . Malice is a soul -consuming thing. Malice in th e heart is wro ng ; th er efore, any manifestation of it is WTong, and any over -flowing of it is ex­ceedingly wrong.

Laying these aside, "the implan t ed wor d," "w hich is ab le to save" the soul, mu st be receiv:ed; but it mu st be r eceived "wi th meekn ess." Meekness must be empha sized. All t he t eaching of God must be received "with meekn ess," not some of the teac h ing of God in a par­tisan spirit as a rnligiou s t heory. Much is sa id in the Bible on meek­ness . The word of God is th e spiri tua l seed of his spi r it ual kingdom and must be implanted in th e hea r t in ord er t o pr odu ce spiritual fruit; not only in ord er t o make Ch rist ian s, but t o pr oduce a spiritual, righteous and holy lif e. It is th e only seed, a s seen from th e parabl e of th e sower, whi ch can do thi s. ( See Matt . 13 : 18-23 ; Mar k 4 : 13-20; Luke 8: 11-15.) Und er th e figur e of a bir th th e wor d of God is the spiritual seed by which he beg ets childre n. ( 1 P et. 1 : 23; 1 Cor. 4: 15; J as. 1: 18.) It is th e spir it ual milk upon which babes in Christ feed. (1 P et. 2: 2; 1 Cor . 3 : 1-3 ; H eb. 5 : 11-14) , and it is "the solid food" for full g r own men in Chri s t. (1 Cor . 3 : 1-3.; Heb. 5: 14.) The only Wfl.Y to be sa ved by it is to receive it "w ith meek­n_ess." Only in simple faith, humil ity, a nd implici t obedience t.o it can the word ·of God be r eceived . Th e devil knows t he word of God, can quote it fr eely and a ptly u se it to ser ve his purpo se, a nd trans­form himself into an an ge l of light; but he has never r ece ived it and never will. Then, to be familia r with the word of God is not enough; it must be implanted in th e hear t, a s good seed in th e grou nd. The seed must have the warmth of th e sun , the ge nia l hower s, t he proper­ties of soil in order to ge rminat e, gr ow, and bear fr ui t ; so th e word of God must have all the warm affe cti on of the hear t , it mu st imbue the soul with th e very spir it of J esus, and it mu st be in corp orated within the inner man befor e it can save t he soul.

Do ers of the W ord, Not Hearers Only 25. From this entire epi stle of J ames, and more espec ially chapter

2, it appears that the ones to wh om it was addr essed had not a tt ached sufficient importance to a living obedi ence to th e gos pel of Christ. Freedom from the law of Moses thr ough Chr ist may hav e led them to feel indiffer ent toward hea rty obedi ence t-o the law of Chr i£t . Their faith was not alive and act ive, bu t pass ive a nd slu gg ish . Many other pa ssa ges in the book show t his. E xam ples : the command to control the tongu e and th e str ik ing contra st between ea rthly wisdom and that wisdom which is fr om ab:ive in chapt er 3; the condemnation of the fri end ship of th e world. speak ing ag a inst one an.other, and vaunting and glor ying in th e br evit y of life against dependence at all time s up on God; and solem n · warn ings ag ainst self· indulgenc e, extravaganc e, unju st tr ea tm ent of employ ees, improper use of mon ey, condemnin g one a not her , and swear in g . On the _other hand, there are str ong exhort ati ons in chapt er 5 to "pa·

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tie nce" (st eadfastne ss) in the service o.f God, to cheerfulness and th anksgiving, to confe ssion of fa ults a nd praye r for one another, and to earnest etforts to restore those who may err fr om th e tru t h.

"iBut"- in contrast with this in act ive faith , with this knowing an d not doing- "be ye doers of t he wor d , and not hearers only. " To hea r and to learn the word of God is not eno ugh, beca use, " To him the refore that knoweth to do good and doet h it not, to him it is in ." (Chapt er 4: 17.) \Ve are a ll fa mil iar with th e te aching of Christ

on this subj ect in the Sermon on the Mount. (Mat t. 7: 21-27.) How many profe sse d followers of Chr ist , includin g not a few

teac hers an d preach er s (see Jam es 3 : 1, 2 ) ar e today in the de­plor ab le condit ion of t he ones addresse d by Jam es ! In fact, James addr esses all such today. To teac h while fa ilin g , if not refusing, to prac tice what is ta ught is called by our Saviour hypocrisy. This is wha t t he P harisees did. And J ames say s in this verse, "deluding your own selves." Th ose who th ink they ca n be sa ved without the practice of the tr uth de lu de the mselves.

"Be ye doers of the word" mea ns, not t o do a t one time only some thing s t he word of God contains, but to practice r egula rl y a s a life busi ness a ll it contains. "Doers of the wor d" are t hose who regularly prac tice it-pract ice it a ll.

23, 24. Th is is a forcefu l illu stra tion or comp ari son. A man sees his na tur a l face in a mirror ; he sees himse lf a s he is, the comeliness and defects of his feat ure s, and may wis h him self different in some re­spects, as Adam Clarke says, but when he leave s the mirror he forgets th ese defects and mak es no effort to change . So is t he one who hea rs th e word, but does not pr act ice it . It is a mirror; it shows man his imper fections, and true character, in c·ontras t wi t h the beauties of holines s, and, for t he time being, he may res olve upon a change; but not practic ing what he sees in t he word of God, he for get s or smothers his resol utions to change his disobedient way of Jiving .

25 . On the other hand, the one who does not forget, but practices the word of God, has the promi se of being blesse d.

There is suc h a thing as "ever lear ning , and never being able to come to t he know ledge of the truth." (2 Tim . 3: 8.) This is the case wit h a ll young and old who meet so oft en , day and night, to st udy or to teach t he Bib le, and yet-n ever practice it. It mu st be pra cticed in all re lationships, circ um stances and cond ition s of lif e. Those who so regu lar ly atten d or teac h Bible Clas ses should lead in pra ct icing it . It is st udied and taug ht in ord er to be practiced. J ames warns aga in st self -delusion at th is point . He t eaches th e bes t who lives t he best. H e who says an d does not is a hypocrite.

Also, Jam es gives a special remedy agai nst for get t ing the Word of God, which , wh en used will ca use one ever t o remember it. It is imposs ible to for ge t it when one does as J ames dire ct s. This is doing it so fast as it ·is learned . The man who hear s and does not, who reads the Bible and ' does it not, who preac hes a nd te aches it and does it not, forgets it-forgets his obligat ion s and duties to God an d men and, as P eter (2 Pet er 3 : 5) says, "Wilfii lly f1org ets " it. Ex amples: If a man will pray for his enemies, love hi s enemies , do them good and not evil , he can never for get that God tea ches this. If a man will confess an d repair the wr ongs he ha s .done others, he can never forget that God teac hes him t o do this . So with every other thing God teac hes.

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LESSON V EL A M'::; N OT~ S A GU ST 2 1925

The Law of Liberty Th at which Chr ist teaches-th e whole of his gospel, which enjoins

thi s regular, continual pr actic e of the word of God is ca lled "t he law of libe r ty ." On this very point J esus said " to t hose J ews that believed on him, lf ye abid e in my word, th en are ye t rul y my di scip les ; and ye shall know th e truth, and th e tru t h sha ll mak e you fr ee." (John 8: 31, 32.) Thi s Jaw sets free from sin in all its forms, it brings the liberty or fre edom with which God has set us free ( Gal. 5: 1) , liberty in Christ (Gal. 2 : 4), and fre edom fr om dea th . It is call ed "the law of the Spirit of life in Chri st J esus," whi ch makes "free fro m the law of sin and death. " (R om. 8 : 2.) It is call ed "the law of Christ." (1 Cor. 9: 21 ; Gal. 6 : 2.) It is ca lled the "law of fait h. " (Ro m. 3: 27.) Through faith in J esus as th e Chri st, the son of God, all must submit to th is law in order to become chi ld ren of God and to be saved finally in hea ven .

Pure and Undefiled Religion 26, 27. The wor d " re lig ion" in t hese ver ses, accord ing to

Tha~er' s "Gr eek-En gl ish Lexicon of th e N ew Testament," means "relig ious w orship, especia lly, ex t ernal, that whi ch consists in cere­m,:mies," and "r eligi01J.s wors hip." The word translated "religi ous" means "f ecw ing or wo1·shiping God." But th ese words within them­se'.ves hav e no mor e ref er ence t o God than th ey do to other objects of wor ship. So Th aye r says : "H ence apparen tly primarily 'fea r of the gods'." In Act s 26 : 5 it means t he "re ligion " of the Jews, or Judaism ··after th e stra ites t sect" of whi ch Pau l Jived a Ph ar isee. In Col 2: 18 it means "wors hiping ," but "w or shiping of t he ang els."

Th e expr ess ion, "th e J ews' re ligion," in Gal. 1: 13, 14, means "J ud a ism."

In Act s 25 : 19, where F est us said to Agrippa -concerning the di fferen ce betw een Paul an d hi s accuser s that it related to "cer tain question s aga in st him of . th eir own r elig ion," r eferring to the resurrec­t ion of J esu s, th e wor d he used , her e, call ed "religio n ," means demon wors hip , or supe r stition.

In Act s 17: 22, where P au l says th e Ath enians were "very reli­gious," th e word "r eligious " means given to id ol worship, t o which the Ath eni ans were very mu ch indeed devoted.

Pain s hav e been tak en to note the differe nt plac es in the Bible where th e word "r eligion " occurs in order to learn what it is and what it is not. Not e th e fo llowin g :

1. Demon-worship or sup er st ition is ca lled r eligion. The worship of ange ls is called r eligion. Jud a i ·m is ca lled r eligion- "the Jews' r eligion." Th e Phari sees were t he strictest sec t of th e J ews ' religion, The wor ship of God t hr ough Chris t is r elig ion; but thi s re ligion maY be vain (see Mark 7 : 6, 7) , or it may be pu re and und efiled .

2. Any system of wor ship of idol s or of tlie true God is religion. Hence "reli gion" within its elf is not necessa rily Chris t ian, or the tr ue worship of God . .

3. No reli g ion, wh eth er the wors h ip of idol or th e tru e worship of God , cons ists in mer e fe ling s, emot ions, maudlin sent im ent, Ol

some sudd en imp ac t of th e H oly Sp iri t upon the heart; but, relat­ing to idols, or ang els, or God, it i wor ship , deeds of ser vice, or ex­t er nal cere monies.

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4. Whether vain or true , wheth er heathen or Christian, it is some­thing to be done, not something to get or somet hing whic h gets one.

5. This lesson and the whole book of Jam es, being addressed to Chr istians, make it very plain that the relig ion of some professed Christians may be vain, and was vain when James wrote. One may only seem or appear to be religio us, as wit h a sa d countenance and dis­figured face th e Pharis ees app ear ed unto men to fast, as also in giving _ alms and praying , etc., (Matt . 6: 1-8), they appear very libera l and devout . So, "If ,any man thinket h (s eemeth to be-margin) him­self to be religi ous, while he bridleth not his tongue but deceiveth his own heart, t his man 's religion is vain ." Here we should st udy and appropriat e to our selves the whole of Jas . 3, beca use it gives the destru ction caused by an unrul y ton gue and the curse of God up on such. It is significant that in the fir st verse of this chapter James addresses teachers and exhort s them to br idle and to control their tongues. Do all preach ers an d t eachers contro l their tongues?

The only definition of tru e r eligion is given in verse 27. Religion which pre sents one "pure and und efiled befo re our God and Father is th is, to visit th e fa therle ss and widows in th eir afflictions, and to keep oneself unspotted from th e world."

One is cleansed from sin and the spots of sin by obedience in faith an d trust to the word of God. "Already are ye clean because of the word which I have spok en un to you." (John 15: 3.) "Seeing ye hav e purifi ed your sou ls in your obedience to the truth unto unf eigned love of the brethren , love one another from the heart fervently ." (1 Pet. 1: 22.) Thu s clea nsed , Christians must keep un spotted from the world. H er e we should lea rn what th e world is, who is it s prince, what it s fri end ship is, h ow to abstain from ever y form of evil, and to keep our selves unspott ed from it .

But, furth er, the fa th er less and widows must be visited in their afflict ions. To visit th ese afflicted ones is to help them in what ever way they need assi stance. See Mat t. 25: 31-46 an d act accordingly.

It makes the heart s ick to hav e forced upon it the woeful contrast betwee n tlw sa d and pitiful, ragge d and sta r ving condition of num­berless wido ws and orphans and the outward forms and beautifu l ceremonies, gra nd and imposing hou ses , and t emples of worship and extra vagant and cost ly r eligiou s ( ! ) services in every town and city in what is ca lled Chri st ian land s.

QUESTIONS Giv e th e s ubj ect. Repea t th e Gold en T ext . Give the tim e , pla ce , and p ersons. Did yo u r ead th e Devotio n.al

R ea din g? Did yo u r ea (j th e R ef re nc e Ma­

te ria l? Did yo u r ea d th e H ome R ead ing ? Ho w many apost les w ere nam ed

James ? W h at w er e J am e a nd J ohn

c.alled? Wha t shows J a m es, J ohn and

Pe t er w er e th e clos es t a pos t les to J esus?

\"\'ha t other .Jam es is pr omi nen tl y m enti oned in t he N ew T esta­ment ?

Whi ch on e wrot e the epi s t le of thi s lesso n ?

\¥ha t do es McGarv ey say o f th e aut hor of th is ep is tl e ?

To whom was It a ddr es s ed ? What does th e last lesson sho w

abo ut this J am es? 1 o "\Vh a t is it a ll s hould kn ow?

205

Wh a t should ev ery on e be swift to do an d s low to do?

\V'ha t do swift to h ea r and slow to spea k m ea n?

Why should m a ny not be t eac h­ers?

R epeat so m e of the many w a rn­ings a gains t much t a lking?

\ Vha t does "s low to wrath" m ea n?

Li,:ssON VI li:LAM 'S NOTBS AUGUST U, l!J25

20 Wh at do s not work th e right­eo usness of God ·1

What do es a soft answer do ? 2.1 Vi hat mu s t be put aw l\y?

,vhat a 1·e ""filthiness " and '"ov er ­flowi ng or wick edn essu?

\ Vhat m11~t h l· r ec(\ iv ed Jn rn <'Pk ­n ess ?

\Vhat is I.he seed whi ch produc e. s piritu a l fruit?

,vh at is the se ed b~· whi ch G <1 beg e ts child ren?

pon wlrnt ar e ~piri tu.al bab es fed ?

W ha t, th en , is ab le to save so uls? H ow a lon e ca n the word of God

save? 2:, \Vhat app ea r s fr om th is wh ole

epistle tha t the on es addr essed th ought of faith a nd obedience?

What sh ows th e ir f a ith was not a live .and active?

What is pla ce d in con tras t w it h s luggish and dead fa ith?

H ow do m a ny today "de lud e" th ems elves?

·wh at , then. is p la ced in st rong cont r ast with be ing h ea r ers on ly?

What Is th e tru e m ean ing of "b ye do er s of l he word?"

Giv e th e force of beh oldin g on e's face in a mirror a nd forg ett in g what rn.a nn er of m a n one Is.

Wh a t Is m ea n t by ev er lea rni ng

an d neve r abl e to come to th e lm ow ledge of the truth?

W hat Is the Lord's reme dy aga in st forg e tting hi s word?

'-'' ha t is " the la w of lib erty"? Wh a t e lse is it ca lled? l'•'r om wh at an d how docs it ma ke

free? · ~n. 27 \Vh a t do t he words of whi ch

" r e1igio n " a nd " r e ligi ou s" a r e trans lat ion · m ea n ?

\\ "ha t does thi s word in Acts 20 : 5, Ga l. 1: 13 . 14 ; a lso in Col. 2: 18; Acts 25: 1 9, and Ac t s 17: 22 m ea n?

\ Vhat d ifferent thing s , th en, ar e ca lled r eligi on?

In wh a t does r eligion co nsist a nd does not con sis t?

fa r eligio n of any sort something to be don e or to be got t en ?

W hat does th e wh ole book of J am es make very pla in co n­ce r nin g many prof esse d Chr is­tia ns?

What is vain r eligion? il ' hat is t he on ly defin ition God

gives of true religio n ? How can one b e cleans ed from

s in ? How k eep unspott ed fr om the

wo rld? '\Vha t does v is iting the fat herl ess

a nd wiclo,vs in th eir a fflictio n s n1ea n ?

LESSON VI -AUGUS T 9

BEGINNING THE SECOND MISSIONARY JOURNEY L esson T ex t: Acts 15: 36- 16 : 5.

ACTS 15. 36 And after some days Paul said unto Barnabas, Let us return now and visit the brethren in every city wherein we proclaimed the word of the Lord, and see how they fare.

37 And Barnabas was minded to take with them John also, who was called Mark.

38 But Paul thought not good to take with them him who with• drew from them from Pamphylia, a n d went not with them to the work.

39 And there arose a sharp contention, so that they parted asunder one from the other, and Barnabas took Mark with him, and sailed away unto Cyprus:

40 but Paul chose Silas, and went forth, being commended by the brethren to the grace of the Lord .

41 And he went through Syria and Cilicia, confirming the churches .

ACTS 16. 1 And he came al,o to Derbe and to Lyatra: and behold , a certain disciple was there, named Timothy, the son of a Jewess that believed; but his father was a Greek.

2 The same was well reported of by the brethren that were at Lyatra and lconium.

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3 Him would Paul have to go forth with him; and he took and ci rcumcised him because of the Jews that were in those parts; for they all knew that hia father waa a Greek.

4 And as they went on their way through the cities, they de­li vered them the decrees to keep which had been ordained of the apostles and elders that were at Jerusalem.

5 So the churches were strengthened in the faith, and increased in number daily.

Golden T ext-" He shall hav e dominion from sea to sea , And fr om the Riv er unto the en ds of the ea rth." (Ps . 72: 8.)

Time -A.D. 51. Plac es- Antioch, Cypr us, Derbe, Ly stra, a nd Jconium. Perso·ns-Pa ul, Barnaba s, Mark, and Silas. Devot?°onal R eading-Ps. 67. R ef erence Materia.l- A ct s 13, 14. H 01ne R eading-

A ug. ? , ,r. B e0 in nln,; 8 ecu ncl i\1is siona r y T our. A ct:; 1:>: ::Pi-1.f j : .i. 4. T. A Mission in Samar ia . 2 Kings 17: 24- 28 . . ,. IV .. f os iah Encou l'ag in g th e P ri es t s . 2 C hr o n . 35: 1- 6. 6. T. I' Ler Strengt h ening th e B l' ethren . Luk e 22 : 24 - 34. i . F. Pau l Enco ur agi ng Tim ot h y. 1 Tim . 4: 6-16. ~- R. Th e Mi ss iona ry Song. Psalm 96 . 9. S. Sa l vat i on fo r All. Psalm 67: 1-7 .

GEOGRAPHICAL NOTES See a not ice of Antioch in Syria in Less on XI of Second Quart e1.·

of thi s year; of Antioch in Pi sidia in Lesso n II of thi s Quart er ; of Iconi um and Lyst ra in Lesso n III of th is Quarter.

EXPLANATORY NOTES Proclaiming the Word of the Lord

36. Afte r tar ry ing "s ime day s" at Antioch on th eir r eturn from th e council in J eru saJe m, "teaching and pr eac hin g the word of the Lor d," Paul sa id to Barnabas : "Let us r et urn now and visit the br et hren in every city wherein we procla imed the word of the Lord , and see how they fare."

I am glad of t he opportunity to repeat here.. that which has been said in former les sons on the subj ect of "Procl a iming the word of the Lord." Th is dut y cannot be impr esse d too st ron gly , beca use th e failu re to do so, is so ge neral.

Wherever th e apo stles went they "pr ocla imed the word of the Lord." Th ey diq thi s in order t o turn peopl e- a ll peop le, the most lear ned Athenian s or the most densely igno ra nt , th e devout and genero us Corneliu s, or the grosses t and bas est idolat er-"from dark­ness to light and from the powe r of Satan unto God ," or to make Christ ians. When they vi site d church es whi ch t hey had est ab lished th ey still "proclaim ed the word of the Lord," rather, ta ught "the word of the Lord ," in or der to build them up.

Begi nning with the Gr eat Commission given by the Lor d to hi s apostles , let it be not ed that he say s: "Go . . . and pr each the gospe l to the whole creation . He that beli evet h and is baptized shall be save d; but he that disbeli eveth shall be condemned" ( Mark 16: 15, 16) ; also : "Go ye therefore and make di sciples of all the nations ,

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baptizing th em into the name of the Father and of the Son and of the Holy Spirit; teaching them to observe all things whatsoeve r I have commanded you: and lo, I am with you always, even unto the end of the world." (Matt. 28: 18-20 .) Luk e says (24: 46-48) preach "repentance and remissio .n of sins" in Christ's name "unto all the nations."

Fut.her, let it be emphasized that the apostle s preach ed and tau ght accurately that which J esus commanded them to preach ,and tea ch. Beginning at Jeru sa lem, as commanded, they "preached the gospe l," "proclaim ing the word of the Lord," "went everyw her e preach­ing the word." and pr eached nothin g, "save J esus Christ, and him crucified ." Th en people "received the word of God" and did so "gladly"; "the word of God incr eased" ; "t he word of God grew and multipli ed" by the numb er of discipl es multiplyin g "exceeding ly" ; and "so mightily grew the word of the Lord and prevailed."

Th e apostles and all preachers of the New Testament, not only det ermined not to know anything, "save J esus Christ, and him cru­cified." but t hey preached not thems elves-their own wisdom, exp loits, experiences, self-conceits, doings of their own families, etc., but Christ J esus as Lord, and themselv es bondservants for Jesu s' sake . (2 Cor. 4: 5.)

Paul declares that he and Apollos were only farm hands in God's tilled land; he plant ed the seed. Apollos watered, "but God gave the increa se." (1 Cor . 3: 5-9.) P,aul asked, not who, but (in the revised ver sion) "what then is Apollo s ? and what is Paul?" With Paul, Apollos. Peter . a s with all true and humble men of God today, it was not "Who is Who?"

Paul left Timothy in Ephesus , not "to take charge" of the church there, but to charge certain men not to teach anyt hin g different from the word of God and to avoid all untau ght que stions; to build up and to honor the elders; to commit the truth to faithful men who would teach it to others; to tr eat old men as fathe rs, old women as moth er s, and young women as sisters and not as sweet hearts ; and 1:o instruct and edify the churc h in i;enera l in every day Christ ian con­duct in all relation ships arid bu siness affairs of life. For the same purpose Titus was left in Crete.

Timothy and Titus were not "modern pastors," or "pastors" at all. Timothy was not "the mini ster" of the church at Ephesus , and Titus was not "the minister" and not "the evang elist" of the churches on the island of Crete. They were both evangelists, or preachers of the gospe l, and had ministries to fulfill; but they were to do this as servants according to the will of God, and not as church func­Honaries or dignitaries. Th ey preached and taught "the word of the Lord" to the se churches and to th e wor ld: but they were not pla­rarded to pr each at eleven o'clock a.m. and at eight o'clock p.m. on ~und ays a "th e pastors," "the ministers," or "the eva ngelists" of the ,.hur ches . and that. too , on some mode1·n, sensational. historical, or literary theme. Th ey sought neither place nor popularity; but the gfory of God.

Mark the great contrast betw een th e pr eachin g- and teachi ng of the apost les and all oreacher s and t eac hers of the New Testament and that ·of man y preachers of today who claim to be true to the J3ible and to speak when'! it speaks and to be silent wh er e it is silent. BY mirny, far more jokes , anecnotes, modern sto ries, etc., a1·e told than

20 S

AUGUST 9, 1925 THIRD QUARTER LESSON VI

Bible stories and principles; far more quotations ar e made from the literature and wisdom of men of the world than fr om "the word of the Lord."

"Out of the abundance of the heart the mouth speaketh"; and when preachers do not know and do not love "th e word of the Lord," they cannot pr each it. Tho se who do not seek fir st-th at is above all thing s - the kingdom of God and hi s ri ght eousness, cann ot pre ach "the good t idings concerning th e kin gdom of God and th e nam e of Je sus Chri st." Tho se who do not glory in the Cross of Chri st only, cannot pr each only "Christ and him crucifi ed."

Still another thing , which Paul say s, mu st be impre ssed, namely: Visit the churche s and " see how th ey fare." Preach ers now should not only go into places where ther e are no Chri stians, as did the apostles and evangeli st s of th e New Testament; but , having started churches, they shou!d visit th em a lso, " see how they fa r e," and should teach them "the word of the Lord " until all ar e abl e to build th em­selves up in love. (Eph . 4 : 13-16.) What so-called "evangeli st" of today does this? "Evan gelizing" of today is not always th e work that the evangeli sts of the New Te stam ent did.

Th ese two thin gs of th e New Testam ent ord er of pr eaching and teaching ar e very much neglect ed, if not disregarded, at pre sent.

Mark Withdrew from the Wo rk 37. Barnaba s, t oo, thought he and Paul should vi sit th ese church es

and was desirous of taking John Mark with th em. Did human nature or kindr ed ti es have any influ ence with Barna­

bas ? Human relationship s n ow affect men. Th er e is such a thing as nepotism. Be that as it may , the fa ct is , Barnabas wished to take Mark.

38. "But Paul thought not good" t o t ake Mark, becau se Mark wit hdrew from th em at P er ga, in Pamphylia , r eturn ed to J eru salem (Ac t s 13 : 13), and "w ent not with th em to th e work. " This was Pa ul's r eason for not takin g Ma rk. Barnaba s gave no reason for wa nt ing to take him .

There wa s some r eason for Mark' s turning back, but his mo­tive is not expres sed. It is thou ght that h e lack ed the courage to bra ve the dan ger s and to endure the hard ships of the journ ey. To sav the least, he wa s not satisfactory to Paul and be stoutly opposed tak ing Mark . while Barnabas a s stoutly favor ed taking him.

39, 40. They contended sharpl y over this, and finally pa rted a sun­der ; neither yielded to th e oth er. Barnabas took Mark "and sailed away unto Cypru s." This was fitting, becau se Cyprus was Barna­bas' early home and he had helped Paul to pr each th e gospel ther e.

"But," in contra st with wh at Barnabas did , "Paul chose Silas . and went forth being commend ed by the br ethren to the grace of th e Lord."

In commendin g Paul and Silas on thi s journ ey " to th e gr ace of God," the church must have come together and prayed for them th e guidance 'and grace of God.

Why Record the Difference Between Paul and Barnabas Why was this difference betw een Paul and Ba r naba s re cord ed ?

God records the truth about men, and mu st hav e r ecord ed this fo r our good. We can learn a good and ver y mu ch needed les son from it .

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There was no difference between Paul and Barnabas on anything in the will of God. This was only a difference in judgment in regard to taking Mark on this journey. The conduct of Paul and Barnabas cannot be used as an exa mp le of settling differences in regard to the will of God.

Two different and conflicti ng things cannot both be the will of God. In r ega rd to diff erences on the teaching of the Bible, two persons cannot settle t heir differences by agree ing to di sagree. Both may be wrong, but only one can be r ight. Th e teaching of the Bible on any given question is always the same .

When Paul and Barnabas differed and sharply contended over a differ ence of judgment, they did not divid e the church at Antioch , or in any other place or start one or two general factions throughout the country. Neither one thought the other was not a Christian; neit her held any bitt ern ess; neither one in any way criticized or spoke aught again st the other; each held the other in high esteem. Paul in hi s letters refers to Barnabas in tenderest regard and high appre­ciation. (See 1 Cor. 9: 6; Gal. 2: 13; Col. 4: 10.)

Mark regained Paul's confidence (if Paul lost confidence in him beca us e of his turning back at this time) and Paul commends him (Col. 4: 11), speaks of him as a "fellow worker" (Phile. 24), and asks for Mark to come to him in prison as usef ul to him in the mini stry. (2 Tim. 4: 11.)

It should be noted with emphasis that Paul and Barnabas and Mark never allowed their d iffer ences to injure in any way the cause of Christ .

It is a shame t hat th e sa me cannot be said of man y of the present time.

Silas Silas was one of "the chi ef men among the brethren" in Je1:usa lem,

was a prophet, was sent by the church in J er usa lem to Antioch to help to establis h the truth in the chur ch in Antioch (Acts 15: 22, 32), and was a man of ability and usefulness and a fit associate for Pau l in this great work. Sent first from the chur ch in Jerusalem and th en with Paul by the church in An t ioch , Silas was an assurance to the Jews of the co-operation and unit y of the church in both places. Besides, Silas for t_hese r easons could present the decision of the church in Jerusa­lem concerning the circumc ision of the Gentiles with great force.

41. Paul and Silas "went th1,ough Syria and Cilicia, conf irming t he churches ."

This was the rev ers e of the journey Paul and .Barnabas made ' when they first went as missionaries from Antioch in Syria. (See Lesson I of this Quart er .) .

"Confirming the churche s" means in str ucting them in the way of the Lord, establishing them in the faith, and encouraging the m to continue with steadfastness in the service of Christ.

Timothy l. Timothy's home was at Lystra. Ther e Paul met him . Timothy's

grandmoth er, Lois , and hi s mother, Eunice; were Christians of "un­feigned faith." From them he had fir st learned the Scriptures. (2 Tim .1: 5; 3: 15.)

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AUGUST 9, 1925 THJJ:W QUARTER L1sSSON VJ

Paul ca lls Timothy his "true child in the faith" (1 Cor. 4 : 12; 1 Tim . 1: 2; 2 Tim. 1: 2), which leads us to think he became a Chris­tia n during Paul's first visit to Lystra. He knew of the stoning of Pa ul and all the wonderful things which had taken place t.here.

He had by this time been in the church five or six or seve n years, long enough to be estab lished both in the teaching an d prac ­tice of the gospe l of Christ and in the confidence of the brethr en. Pa ul speaks of "prophecies which led the way" to Timothy . (1 Tim . 1 : 18.) <:iod saw that he would become a us efu l man .

2. Timothy "was well reported of by the brethren that wer e at Lys tra and Iconium." He had lived so as to gain the approbation of these brethr en. Doubtless he had already begun to preach th e gos pel and to teach the wor d of God.

This is a scriptura l example to a ll young preachers . First, they must be in good stand in g in their home congregations and we ll repor ted of for good characters and good works . If not, they shou ld never start out to preach to others.

Later, T imothy was commanded by Paul to commit what he had lea rned from Pau l "to faithfu l men, who shall be ab le to teach ot hers also ." (2 Tim. 2: 2.) The se men must have first proved the mselves faithful. God's order is to begi n at hom e and work out; first to be proved and then to serve.

Timothy Accompanies Paul and Silas 3. "Him would Pa ul hav e to go forth with him." Because of

Timot hy's character and standing at home, Paul t ook him into his company and into broader fields of usefuln ess. We know what Timothy became as a preacher and Paul 's fe llo.w worker and fellow prisoner for Christ's sake. (Heb. 13: 23.)

Ti mothy's mother was a Jewess, but his father was a Greek. He had not, the1·efore, been circumcised, a nd the Jews kn ew thi s. Pau l circumcised him as a family mark and to allay th e pr ej udi ce of the Jews, but not as a religio us rite or Christian duty.

"In Chr ist J esu s neither circ um cision avail et h anything, nor un cir­cumcis ion; but fait h working through love." ( Gal. 5: 6. ) "For neithe r is circumcis ion anyt h ing, nor uncircumcision, but a new creature. " (Gal. 6: 15; see also 1 Cor. 7: 19.) In Chri st t here is neit her Jew nor Gentile; all are one. ( Ga l. 3: 28. ) Paul wou ld not yie ld for a moment to having Titus circumcised as a dut y to God, as ob~dience to Christ , or as a re ligious rite. ( Gal. 2: 3-10.) Cir ­cumcisio n had no re lation to Chr ist, no conn ection wit h the gospel.

The question of circumcising the Gentiles and req uiring th em to keep the Jaw of Moses had been forever settled. (Act s 15.) Thi s being true, neit her Titus nor any one else could be circumcised in obedience to Christ, and Paul would not yield to this for a moment. (Gal. 2: 3-5.) But as a family mark, with no connection with Chri s­tianity , Tim othy could be circ um cised.

Strengthened in the Faith 4. Paul, Silas, and now Timoth y "went on th eir way through"

other "cities." As they went , they deliver ed "t he decrees to keep Which had been ordained of the apostles and elde1·s that were at Jeru sa lem."

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LE SSON VI ELAM'S NO TE S AUGUST !J, 1925

This was the decision that the Gentil e Christians should not be cir­cumcised and r equ ir ed to keep the law of Moses, but should "abstain from things sacrificed to idols, and from blood, and from things stra ngled, and from fornicat ion ." (A cts 15: 29.)

Th ese "decree s" appl ied a lik e to a ll Genti le chur ches; hence th ey were delivere d to all.

5. Thi s decision did mu ch toward st r engt hening th e faith of all these chu rches and uniting Jewi sh and Gentile Christians as one har­monious chu rc h . Th e teachin g of these 'men of all th e gospel-all the Chri st ian lif e, strengt hened the chur ches "in the fa ith."

"Th e faith " embra ces t he whole gospel of Christ-God's way o1 sa ving the world through Chr ist-t he Chri st ian life and the worship of God in spirit and truth. Thi s being don e everywh er e an d J ews and Gentil es unit ed, the chur ches "increased in numbers daily. "

Let t he church es of to-day learn this impo r tant less on . Strife, cont ent ion, an d fact ion s w ak en and fina lly destroy churches and place them before the wor ld as monuments of sin and reproaches upon the great ca use of Chri st; but harmony an d pea ce, good will and work will increa se them in number s da ily.

QUES TIONS Giv e th e su bj ec t. R epeat th e Gold en T ext . G i ve th e t im e, p 'ace, and per sons. Did yo u r ea d th e D evo ti on a l

R eading? Did you r ea d th e R ef er ence Ma­

t erial? Did y ou r ead the H om e R ea ding?

8G ,vh a t did Pa ul sugges t t ha t h e an d B arnabas shou ld do ?

Wh a t d i d t h e ap os tl · and a ll t h e N ew T st a m ent pr eac hers a l­wa ys pr each?

"\Vha t did th ey n ever pr eac h? For what tw o r easo ns d id th ey

p1·eac h "t he word of th e Lo rd"? ,v hat g r ea t co ntr ast exi sts b e­

tw een th is pr eac h ing and mueh o f th a t h eard today?

v' ' h a t was th e w ork of Tim othy in Eph esus a nd of Ti t u s in C r ete?

vVh at w er e th ey n ot? How on l y ca n pr eac h ers a nd

teach er s b ecome ab le t o pr eac h "tf 1e word of th e L or d"?

"\Vhat i s th e New T es t a m ent way of s ta rti ng and building, up church es ?

37, 38 W11y did Pa ul r efuse to t ake Mark on thi s j o urn ey?

30 , 40 vVh at a r ose b etw een Pa .u l a nd B arn a bas ?

Wh a t did eac h d o ? Wh a t did th e chu rc h do in ref ­

er enc e to P au l 's going on this second journ ey ?

How w er e th ey comm end ed to th e g r ace of God?

""h a t l esso n sh ould a ll l ea rn fr om Paul and Barnab as in th e m an­agem ent of th ei r separatio n .

212

Show in w hat estee m and ,appre­ciat i on Pau l h eld Bar n a.bas a nd Mark aft erwards?

"\~' hat did Pa ul, Ba rn abas an d Mark nev er allow a ny diff er­ence t o i nju r e ?

·what tod ay i s a cry ing sha m e? Who was Sil as? ,v h a t was hi s fl tn ess f or this

w or k? Wh er e did Pa ul and Silas · go?

1 Where was Timothy ' s home? Who were T imothy's moth er and

g r andmoth er ? , v hat goo d t h ing had th ey done

for Tim ot hy ? In w ha t way was h e Paul's "true

ch ild in the faith"? Wha t ev ents did Timothy per ­

h aps w itn ess? In what by th i s tim e was Tim­

othy w ell es tablish ed ? 2 Wh at was T i m ot hy's sta nding In

th e chu rc h and comm u nity? In wh a t .and to whom i s he a fine

ex amp l e ? ,vhat Is nec essa ry in ord er to be

a tr u e pr each er of th e gospe l ? How was Tim othy to h elp make

o t h er preac h er s? H ow ar e tru e gosp el preac hers

m ad e today? What i s n ecess ary bef ore th e."

should be se nt o ut ? 3 Why did Pau l tak e T imo thy

a lon g with him? ,vh a t did Tim ot hy become? Why did Paul circumc i se Tlmo·

t hy , an d r efu se to ci r cumcise Titus?

To wh at p lace s did P a ul a nd his compa ny go ?

1 'GUl:i'J' 16, 1925 T HIRD QUA.H.'l'ER L ESSON V ll

What did th ey d eliv er to th e churc h es ?

·wh a t w e r e th es e decr ee s? 5 What str eng t h e ne d th e church es ?

Wh a t do es "the faith" e mbrac e ?

Why did th e church es so In ­cr eas e ?

Wh at is weak ening chur ch es now in p laces ?

Wh a t will bring da ily incr ease ?

L ESSON V!I - A UGUS'l' 16

TEMPERANCE LESSON L ei;suit Tex t : Gal. 5: 13-24. GALATIANS 5 . 13 For ye, brethren, were called for freedom;

on ly use not your freedom for an occasion to the flesh, but throu&h lov e be servants one to another.

14 For the whole law is fulfilled in one word, e v en in thi s : Thou shalt love thy neighbor as thyself.

15 Bu t if ye bite and devour one another, take heed, that ye be no t consumed one of another.

16 But I say, Walk by the Spirit, and ye shall not fulfil the lust o f i he flesh.

17 F or the flesh lusteth again st the Spirit, and the Spiri t against the flesh; for these are contrary the one to the other; that ye may not do the things that ye would.

18 But if ye are led by the Spirit, ye are not under the law. 19 Now the works of the flesh are manifest, which are these:

f or nication, uncleanness, lasciviousness, 20 idolatry, aorcery, enmities , strife, jealousies, wraths, factions,

d ivi sions, parties, 21 envyings, drunkenness , revellings, and such like; of which I

for ewarn you, even as I did forewarn you, that they who practise suc h things shall not inherit the kingdom of God.

22 But the fruit of the Spirit is love, joy, peace, longsuffering, kin dness, goodness, faithfulness,

23 meekneu, self-control; against auch there is no law. 24 And they that are of Christ Jesus have crucified the flesh with

the passions and the lusts thereof.

Golden T ex t--"Be not deceived, God is not mocked: for whatso -ever a man soweth , that shall he also reap." (Gal. 6: 7.)

Time-Se lf-contro l should be exer cised at all times. Plac es-Self-control should be exerci sed a t all places. Per sons - Self -control should be exercis ed by a ll per son Devotional Read in g-Prov. 23 : 29-35. R efer ence Mat erial-Rom. 7. Home R eading-

Aug. 10. M . vVal k ing by th e Spi rit . Ga l. 6: 13- 26 . 11. T. Dr unk e nn ess Fo rbid den . Eph. 5 : 15 - 21. 12. W. D runk e nne ss Con d emn ed. Isa iah 28 : 1-6. 18. T. Th e St 1·e ng th a n d Du ty of Youth . E cc l. 11 : 9- 1 2: 14. F. ·11"a lk ing in th e L ight . Rom. 13 : 11-14 . 15. S. Save d by Grace . Eph. 2: 1- 9. 16. S. '!' he F oll y of Int e mp er a nc e. Pr ov. 23 : 29 - 85.

GEOGRAPHICAL NOTES Galatia wa s a provinc e of Asia Minor. It wa s inhabit ed by

Gauls , Gr eeks, and Jews. Some think that in P aul' s t ime Galati a embrace d the district in which Antioch, In conium , Ly stra , and Derbe were sit uated .

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Lt,;l:;l:;ON Vl! ELAM'S NOTES AUGUST 16, 1!:J25

HELPS AND HINTS FOR TEACHERS This is another "temperance lesson" "Temperance" is "self-con­

trol," and, this being tru e, too much -correct teaching in regard to it cannot be done.

Before the corrupt Felix and profligate Drusilla, Paul "reasoned of righ te ousness, and self -control, and the judgment to come ." (Acts 24 : 24-26.)

Self-control is one of the essential elem ents to success in this life and one of the duties and virtues essent ial to entrance into heaven. (See 2 Pet. 1: 1-11.)

The gr eatest lesson of life and the most difficult to practice is the one of self-control. To conq uer one's own passions and lusts is the greatest victory of life. "He that is slow to anger is better than the mighty; and he that ru leth his spirit, than he that taket h a city." (Prov. 16: 32.)

This is the one great fight all have to make and where so many fail. The "lesson text" for the pre sent lesson is in the book of Galatians.

This book wa s written by Paul ~nd addressed to "th e chur-ches of Galatia." (Gal. 1: 1, 2.)

Paul, with Timothy, pr eached the gospe l in Galatia abo ut A.D. 52. (Acts. 16: 6.)

About thr ee years after that Paul "went through the region of Galatia, and Phrygia, in order, estab li shing all the disciples." (Acts 18: 23.)

In hi s first letter to th e Corinthia ns Paul states that he "gave order to the churches of Galatia" "concerning the collection for the saints." (1 Cor. 16: 1, 2.)

Hi s letter to the se chu rches was written about A.D. 58, probably from Corinth or Ephe sus.

The object of thi s lett er to th e Galatians was: "(1) To defend his own apo stolic authority; (2) to oppose the Judaistic errors by which th ey wer e being deceived. Accordingly, it contains two parts­the apolo get ic (chapters 1, 2) and the polemic (chapters 3 to 5: 12). The se are naturally followed by a hortatory conclusion." (Alford.)

EXPLANATORY NOTES "Thou Shalt Love Thy Neighbor as Thyself"

13. This ver se stat es the fact that Christians are "called for fre edom" from the law of Moses, as stated in verse 1: "For freedom did Chri st se t us fre e." H ence, Christians should not be persua .ded by Judaizing teach ers to go back to the law-to be "entangled again in a yoke of bondage ."

All the moral code of the Mosaic law has been incorporated in the gosp el-"th e law of the Spirit of life in Christ Jesus" (Rom. 8: 2) -and is binding on Chri stians ; but they are free from it s rites, cere­monie s, and positiv e requirements. Thi s freedom, therefore, must not be used as an occa sion for gratifying th e appetites and passions of the flesh. Instead, Christians should "through love be servants one of another ."

14. "For th e whole law is fulfi lled in one word, even in this: Thou sha lt love t hy neighbor as thyself." Thi s one commandm ent embraces all dut ies to one's fellow-m en. All who would "make a fair show in

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t he flesh " an d "glory" in th e fles h compell ed circumci sion (Gal. 6: -12, 13), but all who really loved their neighbors served them and soug ht their peace and sa lvation.

15. "B ut" introduce s a contrast betwee n lovin g one another and bit ­ing and devouring one another. Evil t eachers had created str ife and cont ention in the ch ur ches of Galatia, as such teac her s do now. Paul speaks of th em to t he Philippian s as follow s: "Beware of the dogs, be­wa re of the evil work ers , beware of t he conci sion: for we are th e cir­cumcision, who wor ship

0

by the Spirit of God, a nd glory in Chri st Je sus, and ha ve no confidence in the flesh." (Phil. 3: 2, 3.) This str ife led t hem not only to "bite," but to "devo ur one another." "Bite" repre­sents sudd en anger, but "devour" shows action of venge an ce and mal ice. If thi s bitin g and devo urin g wer e allowed to conti nu e, those indu lg in g in t hem would cons um e one anot her .

Much strife a nd cont ention, biting and devouring, have resulted fro m ev il teachers in t he present generation, and congregations hav e been r ent asunder .

Walking by the Spirit 16. To "walk by t he Spirit" is to ta ke eve r y step in life according

to the dire ctio n of the Hol y Spirit, to liv e continually as th e Holy Spiri t directs . Th e Holy Spirit direct s and guid es all in becoming Chr istians and throughout th e Chri st ia n li fe by speak ing to all the word of God t hro ugh th e inspired apost les . The word of God has been reve al ed by the Holy Spirit. P et er (1 P et . 1: 12 ) says the gospe l was preach ed "by the H oly Spirit sent fort h from hea ven." Th e Holy Spirit says deny "un god lin ess and worldly lu ~ts" ('.Pit . 2: 11); "p ut to deat h your members which ar e upo n the earth" ( Col. 3: 5) ; "p u t to deat h th e dee ds of th e body" (Ro m. 8 : 13 ); put away "a nger, wrath, mali ce, ra iling, and shameful sp eaking out of your m outh," and "lie not one to a noth er" (Co l. 3: 8, 9 ); to "love not t he world, neith er th e thin gs that are in the world"-"the lust of th e flesh and the lu st of t he eyes an d t h e vaing lory of li fe" (1 J ohn 2: 15, 16); an d to set th e hear t "on the t hin gs that are abov e," etc. (Col. 3: 2.) All who do these t hings "w alk by the Sp irit," and do n ot "fu lfill the lu st of t h e flesh." "But put ye on the Lor d Jesus Chr ist, and make not provi sion fo r t he flesh, to fulfill th e lu sts th ereof ." (Rom . 13 : 14.)

17. "The flesh [ its appetites, des ir es, passion s] Justet h [longs a nd strive s] against the Spirit [th e teac hing and guidance of the Hol y Spir it ] , and the Spirit again st t he fles h. " Th e appe tites. des ire s, passio ns, and vain ambitions of t he flesh lead in one direction and the Spirit of God in an opposite direction . Th is is a continua l warfare . "That ye may n ot do the t hin gs t hat ye woul d ."

No one ca n liv e the life of a Christian, or eve n become a Chr istian, who does n ot desire an d purp ose to turn away from all sin, to obey God in all things , a nd to become a partaker "of t he divine nature. hav ing esc aped from the corr upt ion that is in th e wor ld by lust" (2 P et. 1: 4) ; yet with all holy as pirat ions . earnest prayers, and zealo us efforts , the weakness, passi ons, an d Justs of the fie h pr esent such obstac les a nd difficulti es that one is unable to accomplis h what one would and what one cou ld without such h indrance s. Thi s is no ju sti fica tion for yie ld ing to t emptation and giving away to the flesh­not at all.

18. "Bnt if :ve are led by the Sp ir it r guided b:v the t eachings of th e Holy Spi rit] , ye are not under th e Jaw ." Wh y does Paul say in t hi s

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LESSON VII ELAM'S NOTES AUGUST 16, 1925

connection : "Ye are not under the law?" For the encouragement of the churches of Galatia-and all Christians. He has just stated in the previous ver se that because of th e weaknesses, appetites, pa ss ions. and lu sts of the flesh, "ye may not do the things that ye would," and un­der the Jaw of Moses all suc h were condemned; "for it is written, Cursed is every one who continueth not in all thin gs that are writ­t en in the book of the law. to do them." (Gal. 3: 10.) Under "t he law of the Spirit of lif e in Chri st J esus " and walking after the Spirit, t he y were not cond emned by the Mosaic law. ·

The Works of the Flesh 19-21. "Th e works of the fle~h ar e manif est" -ar e plainly see n and

may be easily recog nized. Walking aft er th e flesh and walking after the Spirit ar e being contrasted by th e apostle, and he clearly shows how all may kn ow which they are following. All who do th e works of the flesh a re not "walking by the Spirit."

"Fornicati on." strictly spea king. is sex ual int erco ur se on the part of 3:n unmarried person with on e of the opnosite sex, whether mar r ied or unmarri ed. Adult ery is a violation of the marr iage bed, or unlaw­ful sexual int erco ur se of a marri ed per son with another, whether marri ed or unmar r ied. If both th e guilty parties are marri ed, the act is called "doubl e adultery." Forni cation often signifi es adultery.

"Un clean ness " is unnatur al practice-self-abuse, bestiality. sod­omy, etc. This sin was common among heathens . (see Rom. 1: 24; 2 Cor. 12: 21.)

"Lasciviou sness" is any kind of unchastity. Th ere may be las­civiou s eyes and la sciviou s desires. "For out of the heart come forth evil th oughts, murd ers , adulterie s, fornications, thefts, false witness, railings: t hese are the things which defile the man." (Matt. 15: 19. 20.) Th en how imp ort ant to heed the command: "K eep thy hea1·t wit h all diligence; for out of it are the iss ues of life." (Prov. 4 : 23.) He who thinks no evil and indulges no impure and unholy fee ling s can keep his life clean and pure. righteous and hol y.

"Idol atry " is the worship of id ols, embracing th e idolatrou s feast and rit es of the worship of diff ere nt gods and goddess es-s uch a~ Venus, Bacchm,. etc . Paul says covetousness is idolatry . (Col. 3 : 5.) Jesus says: "Ye cannot serve God and mammon ." (Matt. 6 : 24.)

"So rcery" is the u se of ma gic, enchantm ent. divination by the sup­posed a ssist ance of evil spirit s, witchcraft. Th e practice of sorcery was exte nsive and it s power great in many places, especially in Asia Minor. · (See Act s 19: 19.)

"Enmities" are the qualities which mak e enemies-hatr ed , ill will, etc .-a nd are opposed t o kindn ess and broth erly lov e.

"Strife" r epresents the acts of contention to which "enm iti es ' ' lead.

"Jealousies" are the painful f eeling s, anxio us f ear, and unfound ed suspi cions a rou sed in the heart over th e excellencies of others: unhol y desires and strife to exce l one anoth er , rivalries. Jealousy never allows one to "rejoi ce w ith th em that rejoice" (Rom. 12·: 15) , but, on the other hand, makes one most mi serab le. Zeal and jealou sy come from th e sa me wor d. and m ay be used in a go od sense. "For I am jea lous over you with a godly j ea lou sy ." (2 Cor. 11: 2.) God is a jealous God.

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AUGUS'l' 16, 1926 THIRD QUARTER LESSON Vll

"Wraths" are broils and acts of vengeance. "Factions, divisions, parties," come in natural order. J ames ( 3:

14 ) condemns "bitter jealou sy and faction" in the heart and lying " Against the truth ." "A factious man after a fir st and second adm oni­ti on refuse." (Tit. 3: 10.) Teaching a "differ ent doctrin e" from that of the New Testam ent, con senting "not to sound words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness" (which lead s to godline ss ), and "doting abo ut questionings and di sp utes of wor ds," a r e factious, and produce envy, strife, "di­vis ions," and "parti es." ( See 1 T im . 6: 3-5.)

Christ's body-his church-is one, and it is a great sin against him and men to di vide that body into factions a nd contendi ng parties over the opinions and ways, wi sdom and in stit ution s, of men. First come the factions, then the divisions, then the separate parties .

"Envy ing s" are harmful and murd ero us fee lin gs aroused in th e heart over th e exce llencies and successes of oth ers . No feeling can be baser and more like Satan.

"Drunkenness" is not simply ree lin g and st ag ger in g on the street, but indul ge nce in the use of int oxicat in g liquor s. In m any ways and in many place s in the Bible drunkenn ess is condemned.

"Reveling" are carousals, or riotous and la scivious f ea sts, with disso lute songs and mu sic .

"And such like" -all other works of the flesh not spe cified in t he ab ove list .

"Of which I forewarn yo u ["te ll you plainly"-margin], even as I did forewarn you, that they who pract ice such thing s shall not in herit t.he kin gdo m of God." As Paul had warn ed the Ga latia ns be­fo re when with them, he now repeat s the warnings in hi s letter; and as he warned the Galatians, he now solemnly warns all agai nst such pr act ices. All tea cher s and preachers should teach and warn against such now .

22 , 23. "But" introduces the contrast betwe en "t he works of the flesh" and "the fruit of the Spir it." Th e "works" of th e flesh are so var iant that they are spoken of in the plural numb er . while the "fruit" of t he Spirit is in the singular number. Th e ''fruit" of. the Spirit is the re sult of "wa lkin g by the Sp irit." (See comm ent on verse 16.) A tre e is known by its fruit. We know and t he wor ld kno ws that we are "ie d by the Spirit" (v erse 18 ) wh en "t he fruit of t he Sp irit " is mani fest in our lives .

As he enum erates ab ove " th e works of the flesh ," Paul de scribe s "the fruit of the Spirit."

" Love" is not a pas sion, a mere eentim ent ; it is obedience to God and service to men. ( See John 14: 15, 23; 1 J ohn 5: 3; 3: 16-18.) "Joy" - joy that arise s over the pardon of si n and the hope of heave n. (S ee Rom. 5: 3-5; 1 Pet . 1: 8.) "Peace"­peace toward m en. Chri stians ar e commanded to be at peace among the mselves, to ke ep the peace, and to pu rs ue peace with all men . "Lon·g- suff ering" is bearing w ith t he fau lt s and frailties of oth er· and enduring trial s for Christ' s sake. "Ki ndn ess" toward all. "Good­nes5" is the noble quality of heart that in pure and holy de sires is free from envy, scorn , and pride; think s no evil , and seeks th e good of all. "Fa ithfulne ss" is prompt and pu nct ual, continu ed and r elia ­b_le obedience to God and serv ice to men-di scharg ing all ,duties, at all tnn es, at all hazard s. "Mee kn ess " is steadfastness in the ser vice of

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LE SS ON VII ELAM 'S NOTE S AUGUST 16, 1925

God; pati en t endurance und er difficulties and provocation as obedience to God. "Self -control " is to govern the temper and tongue, appet it es and passions, and to bring the body into subjection to th e will of God .

"Against such there is no law ." Non e who bear th e fruit of the Spirit will be cond emned by th e law. "Law is not made for a righteo us man, but for the law less and unrul y, for the un god ly and sinn ers , for the unh oly and profane , fo r mu r dere rs of fathers and murd ere r s of mothers, for man slayers, for fo rni cators, for abuser s of t hems elves with men, for men stea lers, for liar s, for fal se swearers, an,d if there be any other thin g cont rary to th e sound doctrin e,'' etc. (1 Tim. 1: 9-11.)

24. "Th ey that are of Christ J esus" are Christians , fo llowers of Christ, governed by h im. Such "hav e cr ucified the flesh with the pa s­sions and the lusts t her eof." "C ru cifi d" is a stro ng term, and means that thos e und er the cont rol of Christ have put to deat h the passions and lu st s of th e flesh. P aul says by the cro ss of Chxi st th e world was crucified to him and he to th e wor ld. ( Gal. 6: 14.)

By the Spirit Let Us Walk (V erses 25 , 26)

The lesson would be inc ompl ete without st udyin g the concl usion reached in verses 25, 26.

"If we live by the Spirit" mea ns ina smuch as ·, or since, we live in a spir itu a l kingdom (the chur ch) , or under a spiritual di spe nsation, and und er "t he law of th e Spirit of life in Christ Jesus" (Rom. 8 : 2), "by th e Spir it let us a lso wa lk"-that is, live as the °Spll"it t hroug h the word of God dir ects . (S ee comme nt on verse 16.)

"Vaingl or ious" is self- opi nionat ed, elated over one' s own achi eve­ment s, covetous of emp ty glory and vain honors. Christians should ~o: i::Je puffed up one ag a in st an oth er ; but, "h aving the same love, being of one accord, of one mfod ," should do "nothing throu gh fa ction or vain glory, but in lowlin ess of mind" eac h should "count other better f-han him self." (Phil. 2: 2-4.) Striving for vainglory provokes , or challenges , one another to riva lry, and lead s to envy and other bad feelings.

QUESTIONS Giv e th e subj ect . F or what sh ould this fr eedom not R epea t t h e Go ld en T ex t . b e u sed? G i ve th e t i m e, p lace. and per son s. I~ Diel yo u r ea d th e D evotiona l

R eading?

In what is the who l e la w fulfi ll ed? Why?

1 .j Wh at cont r as t i s m ade In this Diel you r ead th e R ef er ence Ma-

t eri al? D iel you r ea d th e Home R eading • \Vhat an d wh er e wa s Ga l at i.a? ~ ' hat i. t emp r an ee? , V h at i s th e g r eat es t v i ctory one

ca n gain? W h o wrote th e boo k of Ga la t ia ns? T o w h om wa s it add r ess ed? About w h en was it writt en ? F or wh at pu rp ose w as i t w rit ten? 1 G What vis i ts did Pa ul m ake t o

Ga l atia ? I~ What do es thi s v er se s tate ?

What of th e law of Moses is em-brac ed in th e gospe l of Christ? 17

218

v e rse? . Wh o had cr eat ed st rif e and con·

t ention in the chu rc h es of Ga­lat i a?

T o w hat clicl th e~e l ea d ? Wh a t i s th e diff er en ce b etwee n

"bit e." "d evo ur ," and "con­sume"?

Fr om what do strife. co nt ention. an cl divi s ion n ow r esult?

Wh a t is i t to w alk by th e Spi rit? W ha t does th e Holy Sp irit teach

In rega, ·d to t h e fl esh? ·w hat is It t o fu lfl ll the lusts of

th e fl esh? In wh at way do th e fl esh and

AUGUST 23, 1925 THIRD QUARTER LE SSON VIII

Spirit strive against eac h ot h er? vVhy cannot on e do th e thi ngs

one w ould ? l 8 Wh at is on e's condition when l ed

by th e Sp irit? , .vhy is su ch a on e not und er th e

law? 10-2 1 Wh a t i s m ea nt by th e works

of th e fl esli bein g "ma ni f est" ? Name th em. ,vh a t is th e onl y way of co ntro ll­

in g spe ech and cond u c t? , vh at form of ido la try h ave w e

in th is co untry? 1Vho i s a f ac ti ou s m an? Wh a t sh ould be clon e with him? Ag a inst wh a t d o s Pa ul warn th

Ga lat ians? H ow d oes h e warn t h em?

22, 28 Wh at i s the fru i t of th e Spir it?

H ow i s this fruit prod u ced irf one's li f e ?

,Vh at ls l ove ? J oy? P eace? Long-s uff ering? Kindn ss? Goocln es ·? F a ithfuln ess ? M eel, ­n ss? Se lf - contro l ?

vVh y is th er e no law again st such? 24 vVho a r e " o f Chri st J esus"?

What hav th ey don e? Wh at i s i t to cr ucify th e fl es h,

etc.? "\Vh at is m ea nt by living "by th e

Spirit"? ,v1 ia t sh ou l d a ll suc h do? 1\ "ha t is i t to be ''vaing lorious"? T o wh a t does thi s l ead?

LESSON VII I- AUGUST 23

THE MACEDONIAN CALL L esson T ex t: Act s 16: 6-15. ACTS 16 . 6 And they went through the region of Phrygia and

G alatia, having been forbidden of the Holy Spirit to speak the word in Asia;

7 and when they were come over a gai nst Mysi a, the y assayed to g o into Bithynia; and the Spirit of Jesus suffered them not;

8 and passing by Mysia , they came down to Troas . 9 And a vision appeared to Paul in the night: There was a man

o f Macedonia standing, beseeching him, and saying, Come over into Ma cedonia, and help us.

10 And when he had seen the vision, straightway we sought to g o forth into Macedonia, concluding that God had called us to preach th e gos pel unto them.

11 Setting sail therefore from Troas, we made a straight course to Samothrace, and the day following to Neapolis;

12 and from thence to Philippi, which is a city of Macedonia, th e firs t of the district , a Roman colony: and we were in this city tarry ­ing certain days.

13 And on the sabbath day we went forth without the gate by a riv er side, where we supposed there was a pla r.e of prayer; and we sa t down, and spake unto the women that w e re com e together.

14 And a' certain woman named Lydia , a seller of purple, of the ci ty of Thyat ira, one that worshipped God, heard us: whose heart the Lord opened to give heed unto the th in gs which were spoken by Paul.

15 And when she was baptized, and her household, she besought u s , saying, If ye have judged me to be faithful to the Lord, come into my hou se, and abide there. And she constrained us.

Gold P11 T ex t- "Com e over into Macedonia, and help us." (Acts 16 · 9. )

Tirne-Abou t A.D. 51. Place- Phili pp i. Perso?t3- Paul and hi s company, Lydi a an d her house hold. De11ot10nal R eadin ,g-faa. 6 : 1-8.

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LESSON VIII ELAM'S NOTES A UGUS T 23, 1925

Referenc e Mat eria l~ Rom . 15 : 18-21; Eph . 3 : 1-13. Home Read ing-

Au &'. 17. M. T h e l\l ace doni a n Ca ll. Ac t s 16 : 6-15 . 18. T. A n Open D oor. 1 Cor . 16: 1- 8 . 1 9. W. Ab ra m·s Ca ll . Gen. 12: 1-9. 20. T. Jona h 's Ca ll. Jonah 3: 1 -4. 2 1. F . Phil i p 's a ll. .John 1: 43- 51. 22. S . '.l.'he Gr a t Cq mm i8sion. M a tt . ~8: 16 - 20. 28. S l sa ia h' s Ca ll. Is a ia h 6: 1- 8.

GEOGRAP HICAL NOTES Phrygia, Galatia, Asia, Mysia, and Bith ynia were Provinces of

Asia Minor. Locate them on the map . Th ere was a Roman provin ce in Asia Minor ca lled "Asia." Eph e­

sus was its chief cit y. 'l' roa s was a seaport on t he ~gea n Sea, an d was nea r the site of

anci ent Tr oy. Count ing t his visit, Paul visited Tr oas at leas t three tim es, if not four time s-t he second tim e, 2 Cor. 2 : 12; th e third ti me. Act s 20: 6; the fourth time, perhaps, when he left hi s cloak anu book s with Carpu s (2 T im. 4: 13.) Th ere was a chur ch at Tro as.

Macedonia was a Roman prov ince nor thw es t from Asia Min or across the ~gean Sea. Th ess al oni ca was its cap it a l.

Ph ilippi wa s the first .city of a sma ll district of Macedonia, but wa s not t he chi ef city of all Mac edon ia .

Phil ippi was built by Philip, king of Macedo nia, father of Alexan­der th e Gr eat, and n am ed for him self. It was mad e famous by th e battle fou!!'ht there betw een Brutus and Cassi us on one side and Ang,.~stu s Caesar and Mark Antony on the ot her side, in honor of which Augu stus made it a Roman colony. He set tl ed it with fre edmen and soldi ers , and the colony had its own Senate and magi strates and was a mini ature Rome.

EX PLA NATORY NOTES Why Pass Asia, Mysia and Bithynia?

6. It req ui red wme time to go "through the re g ion of Phrygia and Galatia," a lthough Luke spea ks briefly of this work. Paul speaks of the churc hes of Galatia ·, and ad dr essed an epistle to them . (Ga l. 1: 2 )

Becam::e cf some sick ness or infirmity of the flesh he preached in Galatia . "But ye know that because of an infirmity of the flesh I preaC'hed the gospe l un to you the first time: and that which was a te mpt ation to you in my flesh ye desp ised not , nor rejected; but ye received me as an ang el of God, even as Christ J esus . . . . For I bear you witne ss , 1.hat, if possible, ye would hav e plucked out your eyes and given them to me." (Gal. 4: 13-15. )

.Whil e beca use of some infirmit y of th e flesh Pau l preached in Galatia, the Holy Spirit forbade his pr eaching the word in Asia , whi ch hi s judgment suggested was a ripe field. Later on he did spen d th ree years in Ephe sus , its capital. (Act s 20: 31.)

7. 8. As they traveled from east to west, A ~ia was on their left and Bithynia was on their ri ght, extending to the Black Sea . Mysia was before them , being th e extre me western dist rict of Asia Minor . Wh en th ey were also forbidden to pr eac h in Bithynia, they could do noihin(!' else hut to g-o fo rward . It wa s their judg-ment to preac h in

221)

AUGUS T 23, 1925 THIRD QUARTER LESSON vnr

thes e countries at this time, but it was not God's will. They did not, stop in Mysia , but, "passing by Mysia, they cam e down to Troas."

"The Macedon ian Call" !J. While at Troas, probably the night after he reached there, a

vision appeared to Paul. "There was a man of Macedonia sta ndin g, be~ceching him, and saying, Come over into Macedonia, and help us." Th is was like Peter 's vision at Joppa, like that of Corne lius (Acts lO. 3, 9-16) , and like others which Pau l had (Acts 18: 9; 22 : 17; 2 Cor . 12: 1-10.) It was a revelation of God' s will a!; to what h t de~i1·ed Paul to do.

Luke's Appearanc e 10. Here Luke fir st spea ks of him self as being in Paul's company .

Befo r e this he says "they;" now he says "we ." It is suppo sed Luke joine d thepl her e. Luke accompani ed Paul to Philippi. In verse 40 of this chapter Luke says "they" departed, leaving him self at Philippi until severa1 years afterwards, when he joined Paul and others on Paul's visit to Jeru sa lem. (Acts 20: 5, 7.)

They rigMJy conc lud ed that God had calle d them to preach th<e g·ospe l in Mac12donia. Now tl iey beg in to see why they wer e for bidrlen at this tirn r to pr eac h in these other plac es .

The Voya ge 11. They found a ship in readiness and a propitious wind at sea ,

so that they made a straig ht course to Sarnothra cia, and the day fo llowing to Neapoli s (Newtown).

Sa mothracia was an island in t he sea and N ea poli s was a seaport of Philippi, whi ch wa s about t en mil es inland.

In two day s they were across th e sea, but at anot her time they " ere five day s in making thi s voya ge in the opposite dir ection. (Acts 20: 6.)

When the Gospel Was First Pre ached in Europe l 2. From the plac e of landing , Neapolis, Paul and hi s company

went directly to Philippi. They were now in Europe. "And we we re in this city tarrying

certa in days," not ye t seeing just where and how to begin work. 13. There was no synagogue of th e J ews there. Th e few piou s

J ews had "a place of prayer" "without the gate by a rivers ide"-by the river probably because of the Jewi sh washings . This was an inclose d place ur temporary structure. To this place on the Sabb at h Pa ul and his company went and " sat down, and spake unto the women tha t were come t oget lJEr."

The church at Phili]Jpi , lik e many now, began among th e women. The first to hea r and obey the gospe l in Europe were women. The se were eithc.r .T ewish women or proselytes; more likely the y wer e ,Je wesses . This was on Saturday: the fir st clay of th e week is neve r c·a lle('I t h e "S::ih hat h."

221

,.

LESSON VIII ELAM'S NOTES AUGUST 23, 1925

The Conversion of Lydia and Her Household l.J.. Lyd ia was from Thyatira, a town in the province of Lydia

a ,1d on the border between Lydia and Mysia. This woman may have re ceived her name from this province . Paul and his company had just pa s~ed thr ough Mysia. Lydia was about three hundred miles from home. Purple was highly prized by the Romans, and was worn by the ri ch and gr eat. The rich man "was clothed in purple and fine linen." (Luke 16: 19.) In mocking Jesus, they put on him a crown of thorns and a purple robe . (John 19: 1-3.) Emperors and kings wore purple . It wa s a cos tly dye, and was of different hues. It was an important indu st ry of Thyatira. Lydia must have had some means in ord er to dea l in this dye or purple goods, yet she had to depend upon her owri exer ti ons .

She was devout and worshiped God. She worshiped according to the la w of Moses. ·whil e she was in Philippi on business and while her rival s in bu siness wer e at work on the Sabbath she found time 1;0 quit busin ess a !ld go to th e place of prayer in ord er to worship Go.d. She did bel ~er th en, though not a Christian, than many pro­fe ssed Chri stians do now.

"Whom heart the Lord opened." The Lord opened her heart through the teaching of Paul; he instructed her and removed former errors from her heart. 'th ere is nothing mysterious about thi s. Her heart wa s not open ed before Paul taught her. Paul was sent to in­struct her, ju st a s A.nanias had been sent to him; Peter, to Corn e] iu~; and Philip, to th e enunch.

"To giv e he ed unt o th e thin gs which were spoken by Paul" means to obey th ese things. Sh e was enlightened as to Jesus and the gospel and r end er ed tha t obecl ience which all did under the preaching of the apo stle :;. Sh e bel ieved in Chri st, rep ent ed, and was baptized in his name . Wh en th e heart s of peopl e today are opened as the Lord opened Lyd ia's heart, th en t hey will do as she did.

15. "And when she wa s baptized" shows that thi s wa s one of the ','thin gs " spok en by Paul. There wa s the river in which she could ea sily be ba pt ized. When Philip preached Chri st to th e Samaritan;; and to th e eunuch , th ey wer e at once baptiz ed; when Paul preached the wor d of God to the jail er . he and hi s hou se were baptized the same hour of the 11ig-ht (ver ses 31-34) ; and so in this case, which shows that thi s ohecliencc always follow ed preaching Jesu s when people obeyed at all.

"H er hou sehold" wer e doubtless wom en employed by her in her bu siness: a woman wit h infants would likely not have been t},ree hundr ed miles from home in such busine ss. It is not even stated that she wa s ever marri ed .

"And she constrained u s" show s that Paul and hi s company did not accept d her hospitality until th ey knew it would be no imposi­tion upon h'er. Thi s, th en , wa s their home while in Philippi.

Paul and his compan y were in.dependent, gallant, true men, and could ~upoor t. th emselves and pre ach, too, when necessary, which they did a t t ime$. Th ey were not men to impo se upon a woman an1 one, to o, dene n,!ent upon her owi1 exertion for her living, working away from home at that. They were not tramps seeking- a lodgin~ place in th e name of r elil!ion . or religiou s "dead beats." Neither were they senrntionali st s, seeking- notoriety. or to attract attention by anY pc.culiariti e~ in regard to wh er e they should stop . Neither were they

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AUGUS T 30, 1925 'l 'H I RO <..)UARTER LE ON IX

sque:,ani~h, fastidio us, exacting and hard to entertain . They were not seeking entertainment, but the good of a ll. So when it was made clear to th em that it was no imposition and in every way prop er for the m b -do so they gratefu lly accepted Lydia' s hospitality.

:Some mo•lern preac _hers could stu dy the behavior of th ef.e men, rat her could imitate them, wit h mu ch profit to t hemse lves and r el ief to those whose lot it is to enterta in them.

QUESTIONS G iv e th e subj ect. R epeat the Go !d en 'l.'ext. Give th e tim e. p lace. a nd persons . Did you read th e D evotional

R eading? Did you r ead th e R ef er en ce :\1a ­

t erial? D id yo u r ead th e Hom e R eading? "\"\That an d wh er e w er e Phrygia?

Ga l atia? A sia ? Mysia? a nrl Bithy ni a? (L et eac h qu es tion b e answ er ed sep arat ely . )

Locate a nd t ell what w as Tr oas . "Wh er e and wh at w as M ace donia? "\¥h er e and wh at wa s Ph i lipp i ? By whom f ound ed? And by wh a t di stingui sh ed?

6 H ow do we know it r quir ed so m e tim e to go thr ough Phrygia and Ga l atia?

VVhy did Paul pr each in Ga lati a at first?

l n wh at co untri es w er e P a ul and his co mpany forbidd en to pr each t11e word?

Did Paul a ft erward s pr eac h in Asia?

"Th en forbidd en to pr eac h In t h ese co untri es what d id th r·y do?

Stat e th e tim es P a ul visit ed Tro as .

9 W hat a pp ear ed to Pau l h er e ? What did th is v isio n r ev eal t o

Pau l ?

l O Wh o is fi rs t m entioned h er e a s b ein g in Paul's co mpany?

11 H ow did th ey r eac h Philippi? 1~ Wh at did Paul and hi s company

di sco ver w as without th e ga t• · o f t h e c i ty?

To wh om did th ey spea k t h e w ord th er e ?

Wh o w er e th ese w om en? 14 Fr om what p lace wa s L y dia?

"Wh a t wa h er bu sin ess ? "\V h a t i s sa id o f this dye and

cl oth? H ow d id sh e sh ow h er pi et y and

devotion to God? H ow did t h e Lord op en h er

hea rt? Wh a t did sh e do?

l ,, H ow cl id sh e l earn that she shou ld b e baptiz ed?

Wh at clid a ll t hese New T est a ­m ent pr each er s pr eac h wh en th ey pr eac h ed hrist?

·wh at did all th ose wh o b eli eved in .Jesu s do at on ce ?

"\Vhat did Lydia co n st rain Pau l an d hi s company to do?

"\Vhy clicl Lydia h ave to in sist up on Pau l and his company sto pping with l1er?

'\Vh a t ki nd o f m en w ern Pau l and hi s com pan y, and wh at kin,i w er e th ey not?

~ ' ha t co u ld so m e pr eac h ers l ea rn fr om Pau l 's exa mple?

LESSON IX -AUGUS T 30

PAUL AND THE PHILIPPIAN JAILER Read: Acts 16: 16-40. L e.~son T ext: Acts 16 : 19-34. ACTS 16. 19 But when her masters saw that the hope of their

gain waa gone, they laid hold on Paul and Silas, and dragged them into the marketplace before the rulers,

20 and when they had brought them unto the magistrates, they sai d, These men, being Jews, do exceedingly trouble our city,

21 and set forth customs which it is not lawful for us to receive, or to observe, being Romans.

22 And the multitude rose up together aga inst them: and the mag istrates rent their garments off them, and commanded to beat them with rods.

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LESSON lX ELAM' S NOTE S AUGUST 30, 1925

23 And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely:

24 who, having received such a charge, cast them into the inner prison, and made thei r feet fast in the stocks.

25 But about midn ight Paul and Silas were praying and singing hymns unto God, and the prisoners were listening to them;

26 and suddenly there was a great earthquake, so that the foun­dation s of the pr ison-Jiouse were shaken : and immediately all the doors were opened; and every one's bands were loosed.

27 And the jailo r , being roused out of sleep and seeing the prison doors open, drew his sword and was about to kill himself, auppoainir that the prisoners had escaped.

28 But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here.

29 And he called for lights and sprang in, and, trembling for fear, fell down before Paul and Silas,

30 a n d brought th em out and said, Sirs, what must I do to be saved?

31 And they said, Bel ieve on the Lord Jesus, and thou shalt be $aved, thou and thy house.

32 And they spake the wo,·d of the Lord unto him, with all that were in his house.

33 And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, immediately.

34 And he brought them up into his house, and set food before them, and rejoiced greatly, with all his house, having believed in God.

Golden T ex t-" Believe on t he Lor d J esus, and th ou shalt be sav ed." (Act::; 16 : 31.)

Ti-me- A. D. 51. Pl a~e- Phili pp i. P ernons - Pa ul and Sil as, th e wicked slave own ers, the mob , the

magistrate s, t he jaiicr and hi s house . De'l·otional R eatli·ng-P s. 40 : 6-13. • R ef er,mce Ma ter ial-Ac t s 8 : 26-40. Home R eadhig---

A u g . 24. M . P e r so n a l Ga in V er s u s Pub lic Go od . A c t s 16: 16 -24. 25. T. Th e J a il e r Conve r t ed . A c t s 16 : 25 - 34. 26. W. T h e Offic e rs T r ou bled. A c ts 16 : 35 -4 0. 27. T . Fo llowin g C h ri st . Ma r k 1: 16-20 . 28. F. Th e Prod iga l So n. L uke 15 : 11- 21. 2~. S. Co n fess ing C h ri st. Rom. 10: 1-10 . 30. S. A N ew Sta n d ing a nd a New So ng . Psa lm 40 : 1- 5 ..

HELPS AND HINTS FOR TEACHERS ;' fter t he conve r sion of Lydia and her household, Paul cast a demon,

or " spir it of divin at ion ," out of a maid, whi ch led to his and Silas" impr isonment.

The " spirit 01' divin a ti 0n" wa s one whi ch claimed the power to div ine, or fore t ell , futu r e events. By stating this fact Luke does not jndor ,:e thi s claim .

Thi s "fam iliar spi r it " ( see I Sam . 28: 8), or demon, really pos­sesse d thi s ma id. She was a slave own ed by a company of two or . more, and was a "fort un e t eller," who "br ought her masters much ga in by soot h~aying. "

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A (;UST 30, Hl25 THIRD QUARTER LESSON' IX

Buying this slave would now be considered, from a financial point of view, "a good investment." The more superstitious people are now, the more money they pay to have their "fortunes" told.

This demon uttered the truth in saying: "These men are servants of the Most High God, who proclaim unto you the way of salvation."

The way of salvation is proclaimed. In this way it must be learned. Satan will tell the truth at one time in order to get to deceive people

another time. It would be well if many people knew as much as Satan - namely, that "the way of salvation" is "proclaimed" and the way to be sa ved is to hear the apostles of Jesus Christ. (See Heb. 2: 1-4.)

This maid followed Paul and his company "for many days,'' say­ing this. They "were going to the place of prayer," which was prob­ably the place for daily preaching. The evil spirits knew Jesus and te stified to his claim!' (see Matt. 8 : 29; Mark 3: 11; Luke 4: 41; 8: 28), but he would not -receive the testimony of demons; neither would Paul.

Panl was "sore troubled" at the condition of this maid dominated by an evil spirit, and he cast it out in the name of Chri st .

Jesus came to destroy the power and works of Satan, and this wa s one of ~atan 's works. "In my name shall they cast out demon s." (Mark 16: 17.) It is not stated what became of this girl.

EXPLANATORY NOTES Paul and Silas in Prison

19-24 Casting out this demon enraged her masters, because it de­stroyed the source of their gain . This always greatly envages de­ceivers and imposters.

So "they laid hold on Paul and Silas [as leaders in this good work], and dragged them into the market place [the forum, or open square, where court and public meetings were held] before the rulers." It seems they were taken "before the rulers,'' or lower officers, and th en before "the magistrates,'' two men called "duumviri," or "prre­tors,'' who exercised supreme power in a Roman colony.

Th e wicked owners of this maid dared not state the real cause of their complaint against Paul and Silas; so they preferred the false char ge that "the se men, being Jews," were creating trouble in the city, tea ching customs it was not lawful for Romans to observe. This was al so base hypocrisy, for these wick ed slave owners were not so loyal to Rome as they were enraged over the destruction of their unright­eous source of gain.

Paul and Silas had taught no such "cu stoms,'' yet this false charge served the purpose of these wicked men to arouse the prejudice of the rabble against them. Great prejudice existed then in Europe against the Jews. Near that time Claudius Cresar expelled all Jews from Rome. (Acts 18: 2.) "The multitude," therefore, were easily excited again st P-aul and Silas, and "rose up together against them."

"The magistrates," disregarding all forms of ju stice and allowing the prisoners no opportunity to defend themselve !:', "rent their gar ­n;tents off them, and commanded to beat them with rods." Like Pon­tiu~ Pilate, they yielded to the cry of the rabble. Paul and Silas were btripped and beaten on the naked bodies. Paul says: "Thrice was I eate_n with rods" (2 Cor. 11: 25), and this was one of the times.

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LESSON IX ELAM'S NOTES AUGUS 'f 30, 1925

The other times are not given. '!)hat "many stripes" were laid on Pau l an d Silas shows that the treatmen t was quit e sever e.

The jailor having been charged to "ke ep them safely," "cast the m 'int o t he inner pri son," and made their feet fast in the st ocks. All this was unjust and barbarous tr eat ment.

Paul and Silas Prayed and Sung Praises to God 25. Thus bound and tortur ed, not knowing but that death awaited

them on th e mor row , ca lm and serene , P au l an d Silas at midnight prayed and sung pr aises to God, r ejoi cing that th ey were accounted worthy to suffer for Chr ist's sa ke and thanking God for his goodness to men . "But if a man suffer as a Chri sti an, let him not be ashamed; but let him glorify Go.d in this n ame." (1 Pet . -1: 16.) Th e other prispners hea rd these hymn s and pra yers . Never before had such been heard in th at dun geon- and that, too , at midnight. Th ese were strang e soun ds to the other prisoner s.

26. God heard th ese pray ers and an swered wit h an eart hquake (see Acts 4 : 31), " so that the foundations of the prison house were shaken." At th e sam e time God open ed all the doors an d loosed every one's bands.

27. T_he jailor, it seems, did not hear the singing . He was aw ak­ened by th e earthquake. It was death by th e law to allow prisoners to escape; and seei ng th e door s open and suppo sing all ha d escap<>d, the jailor preferred to die by hi s own hand than by t h::.t of th'! execu­tioner.

28. Paul and Silas, as th e conclu sion of this chapt er shows, had no intention of escap ing ; and the oth er pri soner s were, doubtless , too muc h appalled to do so. P au l in some way di scovered what the jailor was about to do and "cr ied with a loud voice, sayi ng, Do thyself no harm; for we are all here ." Th is voice not only snatc hed the jailor from the br ink of ete rnit y, but al so fro m perditio n.

"What Must I Do to Be Saved?" 29. It was now the salv ation of hi s sou l, an d n ot the security of

the prison ers, which concern ed t he j a ilor most . Having doubtless heard something of the pre a chi ng and work of P a ul and Sila s in the city-that they had cas t out th e demon in th e nam e of J esus- and per­ceiving that all these wonde r s cam e from divin e power, and connecti ng-­these with Paul and Silas , "he called for light s [a ll was dar k] and sprang in [into the inn er pri son , where P aul and Sila s were], and tr emblin g for fear, fell down before" th em in awe and revere nce .

30. "And brought th em out [out of the inner pri son into 'h!s house' - ver se 32] and said, Sirs, what must I do to be saved?" ThtS was not "to be sa ved" from puni sh ment fo r letting the pr isoners escape; they were all th ere . He recog nized Paul' s kindne ss in snatc~­ing him back from self -dest ructi on and th e power of God th us man1d· fested . All thi s tou ched his heart . He rea lized he was a sinner an desired to know what to do to be sa ved from sin and it s consequences,

Thi s is th e one gr eat quest ion o[ lif e, and compar ed to which all other s sink int o in significance .

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AUGU ST 30, 1925 TH IRD QUARTE R LESSON IX

The Ans wer 31. "Believe on t he Lord Je sus, and thou shalt be sav ed, thou and

thy house ." Paul beg an with th em at the begi nnin g. H e tol d them to believe in J esus, beca use th ey were 11ot believer s.

Faith i th e first grea t condition of salvation , becau: c it lead s to the acc eptance of Christ and to obedienc e to hi s will .

One ma y believe Christ ex ists and not believe in him unto sa lva­tion. H e who does not follow Chri st Ol' im plicit ly obey him does not tr ust him or "be lieve in him ."

T,hose who conclud e from th is decl a ration that salva t ion is th .roug h fait h alone do not stop to consi der what "th e word of the Lord" in the next ver se embra ces or what it req u ired the j ,ail er and family to do; neither do the y und erstand that faith without obedien ce is dea d (James 2 : 20-26), and t hat faith mu s t work throu gh love (Gal. 5: 6) ; "For ye are all sons of God, throu gh faith , in Chr ist J esus. For as ma ny of you as were ba ptize d int o Christ did put on Chri st." (Gal. 3: 26, 27.) "And havin g been mad e perfect, he becam e un to a ll th em t ha t obey him the author of eternal sa lvat ion ." (Heb. 5 : 9.) Salva­tion t hrou gh faith in J esus Christ embr aces r epentan ce, obedie nce to God in bap tism, and continued obedience to hi s will.

Salvation was offered to t he jail er's hou sehold in th e same wa y that it was offered to him , fo r th e next ve rse shows that th ey were pre sent an d hear d all Paul sa id.

32. "And th ey spake the wor d of the Lord unto him . with all that wer e in hi s hou se." Thi s wa s nece sa ry, for th e ja iler and hi s f am­ily knew nothing of J esus and of the an swer to the grea t que stion: "What must I do to be sav ed?" Th ey could not beli eve in him of whom they had not hear d, for fa ith comes by hea ring the word of God. (Rom. 10 : 14-17.)

"The word of the Lord" embraces the e:ospel of Christ-its fact s, commandm ent s, p romi ses , and hope. As P et er on the day of Pente­cost (Act s 2) and Phili p wh en he preac hed Christ to th e Sama r itan s and th e eunu -ch (Act s 8: 5, 12, 35-39 ) , Paul a nd Sila s told the jail er and his hou sehold who J esus wa s ; how he had lived . suffered, died and shed h is blood for the r emi ssion of sins; that God had raised him fr om the dea d and made him in heaven both Lord and Chri st; and that they mu st believe in him as t he Saviour of men , repent of their sins. and be baptizP d in hi n ame for thP 1·emis sion of f<ins. Th e law , ·en t fort h out of Zion, " and the word of Jehovah fr om J prm:al em" <Isa . 2 : 1-3) ; and th e ~a me thing s were preach ed everywh ere . and those who glad ly rece ived th e word of God as glad ly obeyed it . (Acts 2: 41, 42.) ·

Th en we know by what the jailer and hi s household did what "the word of the Lord " embra ces and r equires . Th ey would nev er. have been bapt ized if "th e word of the Lord" had not embraced th is corn- , mane! and r equired it. Th ey knew nothin g· of bapti m or th e gospel before this. and learne d all from Paul.

33. So "h e took t hem" out of hi s 1ouse to some p lace where there was wat er for was hin g their 1;trin es and or ba ptizing him self fh~ househol d . His acts show that he believed in J psus; his washing

. e1r strip es and tryinR" to undo the w1·-on~s he had comm itted !'how £1s r enent:rnce . Th en "h e an d all hi s" wh o hear d "th e word of the

<Jr d" anrl believed in J esus were baot izerl " imm ediat ely. " 227 •

LESSON IX ELAM'S NOTES AUGUST 30, 1925

There were no infants baptized in this household, because only be­lievers were baptized; and they were commanded to believe in order to be saved, and all his house ''believed in God" (verse 34), and all were instructed in "the word of the Lord" (verse 32) ; and infants can neither receive instruction nor believe, neither can they be baptized upon their own faith . Infant s are already in a saved state without baptism, repentance, or faith.

Paul in structed the jailer and his family to believe in J esus as the Christ, to repent and be baptized, and they did this "the same hour of the night ." Ther e was no long-continued mourning and "altar ex­ercises." Th ey were given a straightforward, direct, intelligent an­swer to their question, and they at once accepted and obeyed it. So with all cases of conversion in the New Testa ment.

Ananias told Saul of Tarsus to "ari se, and be baptized, and wash away thy sins, calling on" the name of the Lord (Acts 22: 16)-not because he could be saved without faith and repentance, but because he was already a believer and penitent. . Peter told the people on Pentecost to repent and be baptized in the name of Christ unto remis­sion of sins (Acts 2: 38)-not beca use they could be saved without faith, but because he had already told them to "know assuredly," or to believe, and they wer e already believers when they asked further what to do. All believed , repented. and were baptized. Paul told the jailer and hi s family to believe in Je sus Christ, because they were not believers; and in preaching "th e word of the Lord" to them, he taught them to repent and be baptized, and to do so at once.

The same results mu st follow the p·reaching of "the word of the Lord" today , when results follow at all. In preaching "the word of the Lord" today, preachers must teach the sa me things taught by Paul and Silas. P eter and Philip, and others.

34. Having "washed their strioes" and having been baptized, the jailer "brought them up into hi s hou se." Of course, then, he took them out of his house to perform this service. He was not baptized in his house. (1) He brought them out of "the inn er prison" (verse 30) into hi s hou se. where Paul spoke "the word of the Lord" (verse 32); (2) he "took them" out of his hou se to wash their st ripes and to be baptized , for, this done, he th en "brou ght them up into his house." He then "set food before them." Thi s treatmen t is quite different from that of the evening before.

"And re.ioiced greatly, with all his house." This is quite in con· trast with the di st urbed condition shortlv before this. This calmness. oeace, and ITTeat joy came through faith in God- "having believed in God." Infants could not rejoice.

Paul and Silas Acquitted Paul and Sila s went back into pri son, unwilling to use this occa•

sion for their own liberty. The "magistrates," probably moved with fear on account of the earthquake, sent the "ser gea nts" to tell thd jailer to let Paul and Silas go. The jailer reported this to Paul and Silas, and bade them depart in peace, thinking, doubtle ss, they woul be glad to go. But. seeking public vindication, Paul refused tq _go out thus , and sent the "magistrates" word that they had beaten h1JJ1, a Roman citizen , publicly , uncondemned , and they must come the?"· ~elves and r elease him and Silas. Thi s filled the "magistrates" with

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fea r, and they did r elease-and, therefor e, vindicate-Paul and Silas. When Paul and Silas wer e relea sed, they did not hasten out of the city ; they ent er ed into Lydia's hou se, th eir stopping place, and com­forte d th e bre thr en . Wh en they had done thi s, they departed. (Verse s 35-40.)

QUESTIONS Give t h e s ubj ect. Re pea t th e Go lden T ext. Giv e t he t im e. pla ce , a nd perso ns . Did yo u r ea d t he Devo ti ona l

R e.ad ing? D id yo u r ead t he Re fe rence Ma ­

t eri a l? Did yo u r ead t he H ome R ea d ing ? ·w h a t Im por ta nt e vent fo llowe d

th e co nv er si on of Lyd ia a nd h er house hold?

W ha t is a "sp ir it of d ivin a ti on"? W a s th e r e such a t h ing as thi s

d emon po ss ess ing this gi r l ? Doe s r ec or di ng thi s fa ct show

t ha t Lu k e ind orse d it? Ho w di d h e,· m as ters n-..a.ke mon ey

ou t of t hi s sa d co ndi t ion '? W ha t gr eat tru th d id she a n ­

no u nce as s he fol'low ed Pa ul a nd Silas ?

Ho w is th e way of sa lva ti on kno wn?

\ Vh y does Sat a n som et im es t ell t he truth?

Whe r e w er e Pa ul a nd Sil as going ? W ha t did t h ey do for th is g irl' /

19- 24 W hat effec t did thi s have upo n her m as ter s ?

'W'ha t fa lse char ge did th ey brin g aga in s t Pau l a nd Silas?

Wh y did th is fa lse ch a r ge s o ea s ily enr age th e r abb le ?

W ha t wa s don e to Pa ul an d Sil.as? Ho w ma ny t im es w as Pa ul bea t ­

en w ith ro ds ? Wha t was th e j a ile r cha rg ed t o

do ? Wha t d id he do to k ee p t hi s

cha rg e ? 2ii Wha t did P a ul a nd Sila s do a t

m idnig h t? Ho w co ul d th ey do th is in t he ir

condit ion ? Who h ea r d th em?

26 How we r e th eir pr ay ers answ ered? 27 Wha t aw a ken ed t he ja iler ?

Why was h e about to t a k e bi s ow n life ?

28 In wh a t way did Pau l disco v er that t h e j a iler w a s ab out to de ­s tr oy him sel f?

W11at did Pa ul say to him ? Why ha d th e p r isone r s not es ­

cape d ? ~9 Wha t d id t he ja iler th en do ?

Why did h e go to P a ul a nd Sila s

and not to t he oth er pri sone rs ? :rn I n to w hat place did h e br ing them ?

W ha t q uestion d id h e as k t hem ? From w hat did h e de s ir e to b e

sa ved? :i L W ha t ans wer was gi ven?

Why Is fa it h the fir s t a nd gr ea t co nditi on of sal vation?

How is fa ith m a nifest ed or ,ria de p er fec t?

W ha t do es sa lvati on thr ough fa ith In Chr is t embra ce ?

3t Wha t did P a ul spea k to th em? W hy was th is n ec ess ar y? W h a t does " th e wor d of t he L or d"

em brace ? Can you t ell by what th e j a iler

a nd hi s fam ily did w ha t "t he w ord of th e Lo rd" r equ ir es ?

33 Wh a t did th e j a iler do next ? Wh a t sh ow s th a t he r ep en ted? W ho were bap tiz ed? How do yo u kn ow th a t t her e w ('lr e

n o in fa nts ba ptiz ed? Why was th er e no dela y in ba p­

t izin g th ese people? Why did not Ana nias t ell Sa ul of

Ta rs u s to beli eve a n d r epent ? W ha t di d he t ell Sa ul to do ? W hy d id P et e r t ell th e p eopl e on

th e day of P ent ecos t to r epen t a nd b e ba ptized?

Or wh y did he not t ell t hem to be liev e w h en th ey a sk ed w ha t to do?

W hy , th en , did P a ul beg in wit h fa ith in instru ctin g t he j a iler ?

W ha t r esults must now follow th e pr eac hin g of th e w or d of th e L ord?

34 W hen h e wa s baptiz ed , wh er e di d th e j a iler bring P a ul a nd Silas?

229

Sta t e h ow w e know th ey w er e not bap tiz ed in th e hou se.

H ow did th e j a iler tr ea t Pa ul a nd Silas afte rwards? ·

W hy did h e a nd his h ouse r ejoi ce? Could inf ants r ej oice? W her e d id Pa ul and Sil a s go a ft er

th ese circumstanc es? W hat did th e ma gis tr a t es s end

w ord t o the jail er to do t he next m orning?

W ha t a n swe r did Paul r e turn? W hy di d t h e m ag istrat es fea r ? W ha t did they then do? W hat did P a ul seek?

LESSON X ELAM'S NOTES SEPTEMBER 6. 1925

LESSON X-SEPTEMBER 6.

PAUL WRITES TO THE PHILIPPIANS Read: Phil. 1-4. Lesson T ext: Phil. 3 : 7-16; 4: 8.

PHILIPPIANS 3. 7 Howbeit what things were gain to me, these have I counted Ioaa for Christ.

8 Yea verily, and I count all things to be loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I suffered the loaa of all things, and do count them but refuse, that I may gain Christ,

9 and be found in him, not having a righteousness of mine own, even that which is ~f the law, but that which is through faith in Christ, the righteousneaa which is from God by faith:

10 that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed unto his death;

11 if by any means I may attain unto the resurrection from the dead.

12 Not that I have already obtained, or am already made per• fect: but I preu on, if so be that I may lay hold on that for which also I was laid hold on by Christ Jesus.

13 Brethren, I count not myself yet to have laid hold: but one thing I do, forgetting the things which are behind , and stretching forward to the things which are before.

14 I preu on toward the goal unto the prize of the high calling of God in Christ Jesus .

15 Let us therefore, as many as are perfect, be thus minded: and if in anything ye are otherwise minded, this also shall God reveal unto you:

16 only, whereunto we have attained, by that same rule let us walk.

PHILIPPIANS 4. 8 Finally, brethren , whatsoever things are true, whatsoever things are honorable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.

Goulen T ext--" I can do a ll t hin gs in him t hat stre ngt heneth me." (Phil. 4: 13.)

Time--A.D. 62. Pl:a~es-Rome and Philippi . Pe,·sons-Paul and th e Philippian s. Devoti onal R eading-P hil. 2: 1-11. Ref erence Material- Th e conversion of Lyd ia and her household

and the jailer and hi s household . H om,e R ead:ing-

A ug . 31. M . Pau l's Praye r for t h e P hili pp ians. Ph il . 1 : 1- 11. S ept. 1. T. Lif e 's Objective, Christ. Phi l. 1: 12- 21 .

2. W. Suff e ring for Christ. Ph il. l: 22 - 30 . 8. T. C hri st-like L ivi ng. Phi l. 2: 12-18. 4. F. Lights in t h e World. Phi l. 2 : 12-18 . 6. S . H eave nl y Citizenship . Phil. 3: 12-21. 6. S. '.\futua l "H elper s. P h il. 4 : 10 - ~n .

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SE PTEM BER 6, 1925 . T_HIRD QUARTER

HELPS AND HINTS FOR TEACHERS Origin of the Church at Philippi

Read th e entire Epistle .

LESSON X

The church at Philippi originated with th e conversion of Lydia and her hou sehold , the jailer and his hou sehold, and others, when Pau l and his company first visited that city . (Se e Acts 16.)

This church soon became a well-organized and working church. (Phi l. 1: 1.)

Whe n Paul left there, Luke, it seems, and probably Timothy, were left behind to instruct and ·build up thi s new church and to preach the gospel still to other s, Luke remaining six or seven years. Paul visited thi s church twice after it s establi shment. (2 Cor . 2: 13; 7: 5, 6; Acts ' 20 : 5, 6.)

This is one of the best church es of the New Testa ment. While Paul in his letters preferred many serio us cha rges against the Cor­inthians and some oth ers, he mentions but few irr egularities among the Philippians. He exhort s them to unity and to "do all things with­out murmurings and questionings," that t hey "may become blameless and harmless"; an d he exhorts E uodia and Syntyche "to be of the same mind in the Lord."

Paul's Letter to the Philippians This let ter was writt en fro m Rome during Paul' s first imprison­

ment. It was sent by Epaphroditus, who had gone from Philippi to Rome to carry a contr ibuti on t o P aul from th e church. He hazarded his life to do this (Phil. 2: 30) ; and , whil e at Rome, "he was sick nigh unto death: but Go<l had mer cy on him" (verse 27), and he recovered and was sent ba ck by Paul in joy to Philippi.

This lett er is an express ion of tenderness, gratitude, thanksgiving, and love for the kind r emembra nce of the congregatio n and for their encour age ment and hope in the serv ice of God.

The church loved Paul, and had extended to him "fellowship in furtherance of the gospel from the fir st day" of it s ex istence until he wrote t hat letter .

There was, doubtl ess, great joy in the church when Epaphroditus returne d and that letter was read. Every tim e Paul thought of the saints there he thank ed God; he also remembered them every time he Prayed. He prai sed the m for their lib era lity to him and faithfulness to God und er persecution; he informed them how his imprisonment had turne d out to the spread of the truth; he exhorted them to use ­fuln ess and pointed th em to Jesus as their great exemplar; he warn ed them against Judaizing teac hers, and exp res sed hi s one pur­pose to serve God to the end, leavi ng behind all things to do so; and he exhorts all to a righteous and godly lif e.

EXPLANATORY NOTES What Paul Gave Up for Christ

7. "Howbe it what things were ga in to me" are the worldly attain­~en t s, adva ncements, an d honor s nam ed in verses 4-6. These Paul 'counte d loss for Chri st." He fully and gladly carried out Christ's

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command to forsake all per sons and to give up all things that stood in the way of his becoming a Christian or hindered his progress in the Christian life.

Thousands of professed disciples of Christ seem never to have real­ized this must be done. They seek worldly wealth, stations and honor as diligently as people of the world . They maintain no difference be ­tween the church and the world.

8, 9. Paul counte d "all things to be loss for the excellency of the knowledge of Christ" and counted them "but refuse" in order to "gain Christ," and to be found in him, "not having a righteousness" of his own, "even that which ls of the law, but that which is through faith in Christ, the righteousness which is from God by faith."

Let us notice first the expression, "the excellency of the knowledgt! o:fl Christ ." To know God and Christ is et ernal life. (John 17: 3.) This knowledge is excellent; because it bring s remission of sins, all spiritual blessings in heavenly places in Christ on earth, and sa lvation forever in heaven. (Col. 1: 14; Eph. 1: 3.) In order to realize what it means 'to know Christ, study Col. 1: 9-29. How greatly beyond hu­man wisdom and all description is t he excellen cy of thi s knowledge! To know Christ and God is to obey th em. (John 2: 3, 4.)

Paul names here two distinct kinds of right eousn ess: (1) the righteousness which is of the law; (2) th e right eousness "which is through faith in Christ." Had men kept the law in sinless perfection from the cradle to the grave, never at any time in any way breaking it, righteousness would have been "of the law" and salvation a matter of debt (Rom. 4: 4) ; but not one ever did this, hen ce salvation of necessity must be by grace through faith in Christ. Wh en men, as did the Jews, seek righteousness through the law which Chri st fulfilled and abolished (Matt. 5: 17, 18; 2 Cor . 3; Eph. 2: 13-23; Col. 2: 13-15; Heb. 8: 13; 9: 15; 10: 8-10), they seek a righteo u sness of their own-that is, in their own way . Ignorant of God's righteousness, they go about to establish their own righteou sne ss, and refuse to submit to God's righteousness. (Rom. 10: 1-3.)

Righteousne ss comes from the word, ri ght; man' s ri ght eousness is what man teaches is right, and God's righteou sness is wha t he teaches is right. The righteousness which "is through faith in Christ" is submitting to the gospel of Christ-that which God teaches throug~ Christ must be done. There can be no righteou sness "through faitli in Christ" in disobedience to Chri st. Faith in Christ works thro .ugb love. ·(Gal. 5: 6.) Christ was righteous in obedience to God, and was baptized in order to fulfill all God's right eousne ss (Matt. 3: 15). As Christ was righteous because he did the will of God, so every one wbO does righteousness is ri ghteous (John 3: 7). Every one who through faith in Chri st does the will of God, which is working righteo usness, is acceptable to God. (Acts 10: 35.) Hence salvation is "not by works done in right eousnes s, which we did ourselves"-which we devise, '!r invent, or seek through the fulfilled and abolished law; but it. 15

throu gh faith in Chris t, which faith leads to repentance of all sins, and into the "washing of regeneration (baptism) and renewing of t~t Holy Spirit, which he poured out upon us richly through Jesus Chrh our Saviour; and being justified by his grace (not by works of. t ! law), we might be mad e heirs according to the hope of eternal hfe. (Titus 3: 5-7.)

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SEPTEMBER 6, 1925 THIRD QUARTER LEssoN X.

This, Pa ul's faith in Christ, led him to do, "for Christ is the end of the law unto righteousness to every one that believeth." (Rom. 10 : ·s.)

10, 11. Paul did all this and became conformed unto Christ's death even, in order to know him, "and the power of his resurrection, an d tlie fellowship of his suffering," if by any means he might "at ­tai n unto the resurrection from the dead ."

12. "Not that" he had "already attained" or had already been "made perfect." With all Pa ul's attainments, powers of mind and inspiration, and excellent character he had not yet been made perfect - had not yet been saved in heaven . He still had to buffet his body and keep under control all his fleshly appetites and passions "lest by any means," after he had preached the gospel to others he shou ld be rejected. (1 Cor . 9: 27.)

AU preachers and tea chers must live today as Paul lived. Paul's life is a wonderful lesson to all preach ers , elders, and other Christians.

Paul's One Thing ' 13, 14. Paul's famous declaration, "But one thing I do," deserves

special attention . Wh at was this "one thing?" Was it to become a gr ea t scholar with many glittering degrees to his name? He was a scholar, but this "on e thing" was very much higher than being a great scholar. Was it to become a gre at preacher in the eyes of men? In th e eyes of God he was a great preacher; but this "one thing" was not to become a famous pr eacher or renowned "evangelist ." Was it to become a great orator? He was an orator; but this "one thing" was far more than being an orator. He says: "If I speak with the ~ongues of men and of angels , but have not love, I am become sound­ing br ass or a clanging cymbal." (1 Cor . 13: 1.) One can be an orator and be nothing . Wa s it to become a great debater? Did he desir e to boa st of hi s num er ous "public discussions?" He had discussed befor e rulers and kings the great Cause of Christ, and woe to his ant agonist, but this was not it . Was it to become famous through the number of sermons he had preached, addresses he had delivered, . places he had "held meetings," the number of "a dditions" to the chur ch he had made, or the number of persons he had baptized? No, no, he preached many sermons in many places, including private . homes, prison houses, synagogues, shops, court houses, school houses, and in great cities, and had taught publicly and privately both day and _night; but his one aim looked beyond all that . He could not have dt~a1ned unto this "one thing" without preaching and teaching and

oing all he did. _But the "one thing" itself wa s to reach heaven ~ to be save d himself by the gr ace of God. Hen ce, he said: "Forget ­tih~ t he thing s which ar e behind , and stret ching forward to the things w 1~h are before, I pres s on toward the goal unto the prize of the high callin g of God in Chri st Je sus ." ·

If a ll pr eac hers, elders, and other teachers in the church would { 0llow after this "one thin g" there would be no corrupt preachers and eachers, and the church would move forward in wonderful progress.

Nb O heart is right in the sight of God which has not this "one thing" efore it. ·

2~3

LESSON X ELAM'S NOTES SEPTEMBER 6, 1925

"Thus Minded" 15, 16. "Let us therefore, as many as are perfect, be thus minded."

Wbo are the "perfect?" "Perfect" means "fullgrown" as the margin states, and as Paul states in 1 Cor. 2: 6. Babes in Christ are not full­grown and must be fed upon milk. (1 Cor. 3: 1-3; 1 P et . 2: 1. 2.) Paul also uses the same fi'gure in Heb. 5: 11-14 (which read). Milk is for babes, who are "without experience in the word of righteousness"; "but solid food is for fullgrown men." Thus all must "press on unto full growth." (Heb. 6: 1.)

"Thus minded" means to have the same mind which Paul had and which he describes in verses 7-14. All are commanded to cultivate this mind. In Phil. 2: 5-11 all are commanded to hav e the mind of Christ, which is a mind of humility, self -sacrifice and submission to the will of God, even unto crucifixion. This mind must be cultivated until all thoughts and words and deeds have been brought into obedi­ence to Christ. (2 Cor. 10: 5.)

"And if in anything ye are otherwise minded," or have not "this mind" just described , or think too highly of yourselves in the attain­ment of knowledge and Christian character, or have not learned the full will of God, this God will "reveal unto you" in the complete reve­lation of his will. This la st seems to me the meaning, since the complete revelation of God's will was not yet in the hand s of all con­gregations (See 2 Tim. 3 : 16, 17; also 1 Cor. 13: 9, 10). That which they did not know of the will of God would be revealed unto them, so that they could know and obey it. Only whatever God should re­veal would not contradict or conflict with what he had already re­vealed. So they should walk by the sa me rule in the future as in their past service ' to God-that is, of hearing ·and obeying his word, holding fast to the progress already attained. Some were wa lkin g as enemies of the cross of Christ. (ver ses 17-19.)

"Think on Th·ese Things" . (Chron. 4: 8.)

· · "Finally" introduces the conclusion of a ll Paul had taught tlJe Philippians. This is -embraced in the following summary: "Whatso­ever tbings are true" "honorable ," "just" "pure," "lovely," "of good report,''. virtuous, and prais ewort hy. "All things that pertain unto life and -godliness" (2 Pet. 1: 3) have not only been revealed now, but must be practiced. All things whatsoever that are true, honor­able, just, pure, lovely, ·virtuous, and praiseworthy, as taught by the Lord, today must be practiced in all associations, and dealings and relationships with all men--eitizens of any government, neighbors, the employer and employe, husbands and wives, parents and children; and in reverence and love all duties to God must be discharged.

· "Whatsoever things are true" means , not som e things which are true, riot some part of the truth, but all things which are true-speak­ing the truth at all times, loving the truth ,always, and whatever is ac­cording to truth; open, sincere, and nothing hidden. God blesses those who sp.e.ak truth in their hearts (Ps. 15: 2) and who love "truth in the inward parts." (Ps. 51: 6.) ,,

"Whatsoever things are honorable" means whatever is "grave, as in 1 Tim. 3: 8, 11 and Titus 2: 2, and whatever is venerable-that

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SEPTEM BER 6, 1925 THIRD QUARTER LESSON X

is, worthy of veneration in character . Christians mus t cultivate and maintain characters which command respect and veneration. How very different is this from the frivolous and worldly lives and the light characters of many church memb ers and eve n of some teachers and preac hers!

"Whatsoever things are just" mea ns all d ut ies to God and men. This word "just" is u sed many times in the Bible and means much­obedience to God and whatever is right between men. Jo seph was jus t in his treatment of Mary. (Matt. 1: 19.) It is "rig ht"-that is, just for childr en to obey their parents in the Lord. (Eph. 6: 1.) God is just, and men mu st obey God and be just in all their dealings with one another .

"W hatsoever things are pure" means "p ure from carnality, chaste, modest ." (Thayer.) In Titus 2: 5 the word is "chaste ." In 2 Cor. 11: 2 the church is spoken of as a chaste or "pure virgin," unsullied. In 1 Pet . 3: 2 the word is "chaste" and the "chaste manner of life" of Christian wom en is commended. In 1 John 3 : 3 it is stated that as Christ is pure, every one who hopes to see and be like Christ purifies himself. So Timothy was commanded to keep himself "p ure." (1 Tim. 5: 22.) The Corinthians had proved themselves •"pure" in regard to t he incestuous person under consideration. (2 Cor. 7: 11.) "The wisdom that is from above is first pure." (Jas. 3: 17.) This wisdo m begins with purity of thou ght. Christians must not entertain carnal, immodest and unchaste thoughts .

"W hatsoever thing s are lovely" mea ns the things which ren der one plea sing in the true sense, acceptable , and lovely; the things which render one lovable .

"W hat soever things are of good report" mea ns things which show good will to other s, grac iousness and a kindne ss to others. To think on th ese things will help all to speak well of others .

" If there be any virtue, and if -there be any prai se" means, not that th er e is any doubt of the exce llencies of all these things named above , but that inasmuch as they are virtuous, productive of goodness in thought and action, and are praiseworthy, they must be practiced.

"Think on (take account of-margin) these things." This show s that the thoughts must be controlled and points out the things up on which all mu st set their thoughts in order to contin ue in God's serv ­ice and to be saved in heave n.

Verse 9 leaves us not to guess what these true, honorable, just, pur e, lovely things and things of good report are, but says whatev er ha s been he ard and learned and received from Pau l, an inspired apos­tle, and whatever has been seen in his inspired example, "these thin gs do." Men in their judgm ent and wisdom cannot know and set the standard of these things, because man's thoughts and ways are n?t God's thoughts and ways (Isa . 55 : 8, 9), and it is not in man to d1!ect his steps (Jer. 10: 23), for the wisdom of men is foolishness with God. (1 Cor. 1: 20; 3: 19.)

QUESTIONS Give th e s ubje ct. Repea t the Golden Te x t . Give th e time , places a nd per­

so ns . Did you read th e Devotiona l

Reading? 235

Did yo u r ead the R efer ence Ma­t erial?

Did you rea d th e Home Reading? Give the origin of the church at

Philippi. Who r emained to build it up after

LE SSON XI E LAM 'S NOTES SEJYr E MHBn 13, rn25

P a u l left t h er e ? Wh a t vi s its did P a u l ma k e th er e

af t er wa rds? By w hat do we kn ow thi s was a

goo d and workin g ch u rch? ~-rom w hat place was t hi s P hlli p ­

p ia n le t te r wr itt en? \Vho was E pap h ro d it.u s. and wh) ·

was h e at R om e? Of w ha t is t hi s le tt r an expres ­

sion ? Giv e so m e of th e m a in fea tur R

of thi s lett er . ·wh a t did Pa ul g ive up for

Ch r ist? 9 W h a t is " th e exce llen cy of th e

kn owledg e of Christ'' ? H ow ca n w e b e ass ure d th a t w e

kn ow God a n d Christ? Wh a t two k ind s of ri g h teo usn ess

a r e na m ed ? tate c le,arly th e d iff er en ce.

\'\ 'h en co uld m en beco m e r ig h t -eo u s by law?

\V hat w oul d sa lvat ion th n b e? B u t how on ly ca n m en be save d ? W h a t is Go.d's right eo u s ness? H ow ca n m en s ubmit t o God 's

r igh t eo u sn ess? 'l'o w h ose r ight eo u s n es s m us t

th ey n ot subm it ? ( Le t t h e teac h er bri n g out thi s

di ffe r ence clea r ly. ) 1 o. 11 W hy did Pa ul do a ll th is? 12 Wh a t does Pa ul m ea n by sayi n g

h e had no t ye t "a t tai n ed " ? 13, 4 St a te th e m a ny diff er ent

t hing s P a u l's "one t hin g" was not .

Wh a t w a s it ? \Vha t is n ecessa ry now to t h e

full dev elopm en t a nd pr op er p r og r es s of t he chur ch?

Ca n we r elate ma ny ot h er th ings Pau l s uff er ed For Chr is t ?

1 :,. 16 W h o are t h e " per fect" in this a n d ot h er passa g es?

\ Vit h wha t are t h e full y gr own co n tras t ed ?

W ha t co ntr ast in t h e ir food? What mind sh oul d a ll hav e ? Wh a t was th e m ind of Chris t ? How can th is mind b e ob tai n ed ? ·w ha t d oes "o th erw ise minde d"

mea n ? W ha t w ou ld God r ev ea l to t h e

P hili ppia n s? By w hat "ru le" sh oul d th ey wa lk? Ho w w er e so m e wal kin g ?

Ch . 4: 8 Na m e th e thi ngs on whi ch a ll sh ou ld t h ink.

Wh at ls meant by "w ha ts oe ve r t h ings a r e t r u e"? B y "ho nor­ab le"? By ' 1ju st"? By " pu r e"? By " lov ely"? By " of g ood r e­po rt "? By "v irtu e" a i;id "p r a ise"?

Ca n we co nt ro l ou r th oug h ts ? Wh er e do we lea rn w ha t t h ese

thi n g a r e , fr om m en or God?

L ESS ON X I-SEPTEMBER 13.

PAUL IN THESSALONICA AND BEREA Less on 'l'ext: Act s 17 : 1-12 .

ACTS 17. 1 Now when they had pa n ed through Amphipoli s a ncl Apollonia, they came to The as alonica, where was a synagogue of the Jews:

2 and Paul , a s h is custom was , went in unto them , and for three sabbath days rea s oned with them from the scriptures ,

3 opening and alleging that it behooved the Ch ri st to suffer , ancl to riae again from the dead; and that this Jesus , whom , said he, I proclaim unto you , is the Chri st .

4 And s ome of them were per su a ded, and co ns orted with Paul and Silas; and of the de vout Gr eek s a g reat multitud e, and of the ch ief · women not a few.

5 But the Jew s , being mo ved with jealous y, took unto them cer• ta in vile f e llow s of the rabble , a n d gatherin g a cr owd , set the cil1 on an uproar; and a ssaulting the hou se of Jason, they s ourht to bring them forth to the people . '

6 And when they found them not, they dragged J as on and cer • tain br e thre n before the rule rs of the city cryi ng , Th es e that have turned the world upside down are come h ith er also;

7 whom Ja son hath rece ived : and these all act contrary to decrees of Cae sar, saying that there is another king , one Je sus.

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, ' BP'l'l:MfiElt 13, 1925 TH lRD QUAH.'fEH. L ESSON Xl

8 And they troubled the multitude and the rulers of the city, when they heard these things.

9 And when they had taken aecurity from Jaaon and the reat they let them go .

10 And the breth ren immediately aent away Paul and Silaa by night unto Beroea : who when they were come thither went into the synagogue of the Jews.

11 Now these were more noble than those in Theaaalonica, in that they received the word with all readiness of mind, examining the scriptures daily, whether these things were so.

12 Many of them therefore believed; alao of the Greek women of honorable e state, and of men, not a few.

Golden Tex t-" Prove all thin gs : hold fa st t hat which is good." (1 Th ess . 5: 21.)

Time -A. D. 51. Plac es-Th essa lonica and Berea . Persons-Pa ul an d Sil a s and th eir a udiences. Devotional R eading- 2 Th ess. 2 : 13-17. Refer e,nce Material-Act s 27 : 2; Ph il. 4 : 15, 16; Acts 20 : 4 . H ome R eading-

Sept . 7. M. P a ul in '£ hess,a loni ca and B e roea. A ct s 17 : 1- 12 . 8. T. T he Scr ipt u r es Ma k e Wis e . D eut . 4: 1 - 8. 9. W . T h e Sc r iptur es Ma ke Clea n . Ps a lm 119 : 9- 16.

10. T. Th e Scriptur es Make H a ppy . P salm 119: 105- 112 . 11 . F . Th e Script u r es Mak e Hop e ful. R om . 15 : 1- 6. 12. S . Th e Scriptur es Mak e Comp le te. 2 Tim . 3: 14 - 17 . 13. S . Co nst ru ctiv e Living . 1 T h es s . 5 : 12- 24.

GEOGRAPHICAL NOTES Going fr om P hilippi to Thessa loni ca, Paul and Sil as passe d through

Amphipolis and Apo llonia . Amphi polis is sai d to be abo ut t hir ty ­two miles from P hilippi ; Apollonia , about t hir ty -t wo mil es fr om Am -­phi polis; Thessalonica, abo ut t hi r t y-six mil es fr om Apollon ia , anci hence about one hundred mile s, a little west of south from Philippi. They passe d thro ugh Amphip olis a nd Apollonia, it seems, becau se there was no synagog ue in t hese pl aces, and went to Thessalonica, where t here wa s a synagogue , Th e ancient name of Th essaloni ca was " Ther ma." It was r ebuilt by Cassan der and r enamed " Th essa loni ca ," aftei: .hi s wif e,· siste r of Alexa nder th e Grea t. It was a bu sy commer ­cial center ; the chi ef city , or ca pital, of Macedo nia; and th e seat of the Roma n gover nor. It s moder n name is " Salon iki ," and it has about seventy th ousan d inhabita nts , one-thi rd of whom are J ews . Being such a commercia l center made it th en , a s now, a great .l)lace of res or t for the .Tews . ·

HELPS AND HINTS FOR TEACHERS Exonorated a nd r elea sed fro m pri son at P hili ppi, P aul and Silas

"ente r ed into t he hou se of Lydia : and wh en they had seen t he breth ­r en, th ey comfo rt ed them, and departed ." (A ct s 16 : 40.)

F r om P aul' s work at Philippi a nd t he ori gin and pr ogress of th e C'hur ch t her e we t ur n t o hi s wor k at Th ess alonica and ;Berea.

Th e ori gin and development of th ese chur ches and their "f ellow­ship in furt her ance of t he gospe l" should tea ch us how t o do mission ­ary work toda y.

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LE SSON XI ELAM'S N OTES

EXPLANATORY NOTES Luke Left at Philippi

SE PTEMBE R 13, 1925

1. Th e use of the prono un s "we" and "u s" fro m t he time Paul a nd hi s company left Troa s (Acts 16 : 10, 11) unti l he a nd Silas werC' impri soned in Philippi (ver se 23) an d the use of t he t hird per son "they" on t heir depar t ure fr om th at city implies t hat Lu ke r emained th er e ; al so, since " th ey" in thi s verse , as in Acts 16: 40, re fe rs to Paul a nd Sila s, it is pr obable that Tim oth y also r emained th ere a while. Thes e men were lef t ther e by P aul to in str uct th e church and to preach the gosp el to others. If we ar e to jud ge by th e use of "us" and "we" as to how long Lu ke r ema ined at Philippi and when he again joined Paul's compan y, we shall find that he was th er e six or seve11 • years and joined Paul wh en he r et urn ed from hi s second visit to Philippi af t er th e est ablishm ent of the chur ch th ere . (A cts 20 : 5-7.)

Paul's Preaching at Thessalonica 2. "P aul, a s t he custom was," fir st wen t in to th e syna gogue at

Thes saloni ca and sought to te ach t he J ews. Pa ul , a lthou gh t he apos­tle to the Gent iles, always first sought to reac h th e Jew s, a nd through them th e Genti les, wi th t he gospel. (A cts 9: 20; 13 : 14.) At Antioch, in Pi sidia, he sa id to t he J ews : "It wa s necessa r y that t he word ot God should fir st be spoken to you. Seeing ye thrust it from you, and judge your selves un wor thy of et ern al life, lo, we turn to th e Gentiles ." (Acts 13: 46.)

" F or thr ee Sabba th day s [S atu r days ] rea soned with th em from the scriptur es." He met wit h th e J ews on three consecutive Sabb ath s, becau se it wa s an opp or t un e tim e to t each the m. "Th e scripture s'' wer e the Old Testam ent scr ip tur es.

3. "Op ening and all eg ing [or affirmin g an d pro vin g] that it. behooved th e Chr ist to suffer , an d t o r ise aga in from t he dead; arid that this J esus, whom sa id he, I pr oclaim unto you, i t he Chr ist ."

Fir st , he showed from the Old Testa ment scrip tu res th at the Chri st mu st suffer , die, and ri se fro m the dea d. Th e Jews ' idea of the promi sed Messi ah and King was inconsiste nt wit h the humilit y, suf ­ferin g, cr ucifixion, and death of J esus . They mu st fir st be made to see that th e Scriptur es for et old th at t he Chr ist m ust t hu s come and suffer such thin gs befor e th ey could accept J esus as th e Chri st. Thus Peter on P ent ecost and Paul at Antioc h, in P isidia , and oth er places, proce eded to prove that Jesus is th e Chr ist . (Acts 2 and 13.) Thus J esus ar gued with th e two disciples on t he way to Emmau s. (See Luk e 24: 44-47.)

Hav ing pr oved by t hese script ures that the expec t ed Mess iah, or the Chri st , mu st suffer and rise ag ain fro m t he dead, Paul then showed th at J esus, whom he preac hed, had f ulfilled these pr ophecies , was the Chri st.

By mir acles God confir med Pau l's stateme nts that he was a n apos­tl e an d had seen J esus af t er his ascension to heaven, an d t hat , there ­for e he h ad ari sen fro m th e dead. (See 1 Thess. l: 5.)

Luke does not say here how P aul and Silas spent t he int er vening week s betwe en th ese Sabb ath s, bu t from what P a ul himse lf write s to these The ssalonian s we can ver y corr ect ly conclud e that th ey wer e not only t eaching th e truth to oth ers as they h ad opportunity , but that

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SEPTEMBE R 13, 1925 THIRD QUARTER LJ<;SSON XI

they were at work with their own hands. "For ye remember, brethren, our labor and travail : working night and day, that we might not bur ­den any of you, we preached unto you th e gospel of God." (1 Thess. 2: 9.)

It was her e, too, that the Philippian s " sen t once and again" to Paul's necessitie s (Ph i!. 4: 15, 16) ; yet this seems not to have been sufficient to sustain him an d hi s company all the while.

4. The resul t of Paul's preaching was that "some of them [th e Jews ] were pers uaded; ... and of the devout Greeks a great multi­tude, and of th e chief women not a few ." "The devout Greeks" were Gentile proselyt es-Ge ntiles who wor shiped God according to th e way of the Jews . "The chief women" were also Gentile proselytes, some of them probably wive s of th ese "devou t Gre eks ." The majority of these converts were Gentil es, and hence Paul wrote them: "Ye turned unto God from idols , to serve a livin g and true God." (1 Th ess . 1: 9.)

Paul and His Company Persecuted 5. Th e Jews who did not beli eve seemed always the most bitter

enemies of the apostle and his colaborers. Through envy they cru ~ified Jesus; and here, "moved wi th j ea lousy" because so many Gentiles ac­cepted the Chri st, they in stitut ed the shameful proceedings stated in thi s verse . At Antioch, in Pi sidia, th e J ews pursued the same course as h ere , except the re they stirred up a per secution against Paul and Barnabas by exciting again st them "the devout women" and "the chief men of th e city," and here they gat hered "vile felJows of the rabb le." They "set the city on an uproar" and assaulted 1he hous e of Jason be ­cause he entertained Paul and Sila s ( verse 7), an d "they soug ht to bring th em forth to t he people."

6. When they did not find Paul and Silas in Ja son's house, th ey vented their rage on Ja son and drag ged him and "certain brethren before the rulers of the city." The charge against Paul and Silas wa s : "These that have turned the world upside down are come hither also ." This refers to the dist urbanc e, or mob violence, which had been rais ed against the ·apostle s in other place s and of which these Jew s of The s­salonica had doubtl ess heard exaggerated reports. They unjustl ~· blamed Paul and Sila s wit h all this, while tho se who ra ised ·the dis­turbance and led the mobs were t o blame.

Those who introduc e innovations now into the work of the church and worship of God, producing strife and division, charge those who canno t conscientious ly accept the inno vations with dividing churches.

7. Jason was accu sed of aiding these offenders; but he and the~e bre thren were citi zens, and the se J ews and the mob dared not abuse them as they would strangers .

Another char g·e was tha t Paul and Silas and a ll theii· convert"> were actin g "contrar y to the decrees of Cresar" and tea chin g- "t her e is. another king, one J esus." Thi s ver y charg e the wicked J ews mad e against Jesus when th ey crucified him. (Lu ke 23: 2; J ohn 19: 12-15.J The Jews hat ed Cresar, but they pretended very great loya lty whe n they desired to kill Je sus or persecute bi s apo stles. P au l preached that Je sus is King over his spirit ual kingdom ; 1:-ut these Jews · mu st have known tha t Jesus was not on the earth and was not an eart hly , Political king and rival of Cresar. ·

2'&9

LESSON XI ELAM 'S NOTES SEPTEMBER 13, 1925

This perversion of Paul's preaching into a false charge served their purpose to rais e a mob and to excite the rulers against him.

8. These false charges that trea sonable things against Cresar were taught "troubled the multitude and the rulers of the city."

9. If Paul and Sila s had been found, violence probably would have been done them, as at Philippi and other places; but as Jason was only accused of receiving them, he was released on bond to keep the peace and to encourage nothin g treasonable against t he law of the country.

Paul at Berea 10. Paul and Silas were sent away by night as a matter of pru­

dence to avoid furth er disturban ce and to protect themselws, Jason, and others. Paul escaped death by leaving Damasc us by night, hav­ing been let down from the wall in a basket. (Acts 9: 25.)

Berea is said to be about forty-five mil es (some say farther) south­west of The ssa loni ca. Its pre sent nam e is "Venia," and it has be­tween fifteen and twenty thousand inhabitant s.

As was their custom, Paul and Silas again went into the synagogue of the Jews and preached "the word."

11. "These were more nobl e than those in The ssa lonica." The reaso n for say ing this is given : "In that they received the word with all readiness of mind, exa minin g the Scriptur es, da ily, whether these things were so." Th eir nobl eness consiste d in gladly receiving "the word" and with honesty of purpos e exa mining the Scriptur es to learn the truth .

The same re sult follows today all honest investigations of the Scriptures to learn the will of God. Very many seem so unlike these Bereans. If people now ha ve not sufficient interest in their sal­vation to examine the Scripture s daily in order to learn the truth, they have not enough interest to be saved. One of the most general and most destructive sins of th e pr ese nt is neglecting , and even refusing , to examine all religious questio ns in the light of the Scriptures.

12. "Many of 'them 'ther efore believed" as a result of examining the Scripture s. Examining the Scriptures wa s the ca use, and faith in Jesus as the Christ was the effect, or re sult. So, then, faith comes by hearing the word of God. (Rom. 10: 17.) "Also of the Greek women of honorable estate, and of men, not a few" beli eved .

At Thessalonica the Jew s did not exa mine in the light of the Scriptures what Paul preached ·; hence the result was somewhat dif­ferent from that at Berea . There only "som e of them" and "a great multitude" of "devout Greeks" believ ed ; while at Berea "many of them ... believed," and "not a few" Greeks. Th ese "women of hon­ora ble estate" were Greek proselytes of high rank.

Persecution Continued 13-15. The Jew s of The ssa loni ca, like tho se of Antioch and

Iconium (Acts 14: 19), when they heard that Pau l was preaching at Berea, went there and stirred up the multitude against him, and the brethren saw it was prudent to send him away at once. They sent Paul away "to go as far as to th e sea [ab out sixteen miles distant]. . . . But they · that conducted Paul brought him as far as Athens." By land it was about. two hundred and fift y mil es; the way by sea was much quicker.

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SEPTEMBER 13, 1925 THIRD QUARTER LESSON XI

Silas an d Timothy r emain ed at Ber ea. From Athen s these Berea n bre t hren r et urned to carry a message fr om P aul to Sila s and Timoth y "t hat they should come to him wit h all speed." It seems, however, that later Timothy wa s in st ru cted by P aul t o go ba ck to Th essa lonica from Berea ; or if Ti moth y j oined Pa u l at all at Athens, Sila s did not (A ct s 18 : 5), and Timoth y was sent fr om there t o Th essaloni ca. (1 Th ess . 3 : 1, 2.)

QUESTIONS Give th e subj ec t . R epeat th e Gold en T ex t. Give th e tim e , pl a ces , a nd per sons . Did you r ea d th e D evotion a l

r ea ding? Did yo u r ea d th e R ef er ence Ma ­

terial? Did you r ea d th e H om e R ead in g? Thr ough wh a t t ow ns did th ey

pass? To wh a t place did Pa ul an d Sila s

go from Philippi? Wh er e a nd wh a t wa s 'l'h essa ­

lonica? W ha t is it s pr ese nt n a m e and

::;tze ? How should we lea r n the way in

w h ich to do m iss ionary w ork ? W ha t did Pa ul an d Sil as do a ft er

b eing r eleas ed fr om pri son a t Philippi ?

1 By wh a t ca n w e t ell wh en Luk e j oin ed P a ul' s comp a ny, wh er e h e was left , a nd how Jong h e r emain ed?

Why w as he left a t Philippi ? 2 Wh a t w a s P a ul 's cu s tom on be­

g inn ing to pr ea ch in · a n ew p lac e ?

Why did h e p re a ch to th e J ews first ?

Fo r h ow long a nd on w ha t d ays di d h e m ee t wi th th ese J ews?

3 W hat was P a ul' s cour se of r ea­soning-4.h .at is, wh at pr opos i­tion did h e first esta bli sh , a nd wh a t n ext?

Ho w did h e pr ov e th ese pr opos i­tio ns?

H ow did God co nfirm hi s s tat e ­m ents ?

How did Paul and Sil as sp end th e Int erven ing w ee ks ?

4. W ha t wa s th e r es ult of P a ul 's t ea ching her e ?

Who w er e "th e devout Gr eek s"? W ho w er e " th e ch ief wom en" ? Wh at ha d many of t hese conv er t s

worship ed befo r e, fr om w hi ch they turn ed?

241

5 Wh a t d id th e unbeli eving J ews do ?

Th r ough w hat m oti ve did t hey ac t?

W hy d id th ey as sa u lt Jas on ? 6 vVhat di d t hey do wi t h Ja so n and

oth er s ? What ch arg e d id th ey ma k e her e

a ga ins t P a ul and Sila s? ,v ho ha d ca use d th es e d is turb­

anc es? Who caus es d ivi sio n in t he chu rc h

to day ? i Of wh a t was J as on a ccus ed?

Wh a t oth er cha r ge in t h is ver se is ma de a ga in s t Pau l a nd Silas ?

W ha t s im ila r ch a r g e did the J ew s m a ke a ga ins t J es us ?

Wh a t eff ect did th is cha rg e ha ve u pon t he mul t itud e a nd ru ler s?

Wh a t t r oubled t h e mu lt itud e a n d r ulers?

v W h a t secur it y w a s ta ken from J a son ?

10 A t w ha t ti m e w ere Pa ul a nd Sil as sen t a w ay ?

Wh y were th ey th us se n t away? T o w ha t p la ce d id th ey go ? Wh er e is Ber ea? In to wha t d id P a ul go Rnd p r eac h ?

11 H ow d id t h ese B er eRlls r ece ive hi s pr eac h ing?

In w h a t w er e th ey m or e n obl e t ha n th e J ews of Th essa lon ica ?

vVha t shoul d w e d o in thi s pa r ­ticul a r?

When do peop le now ma n ifest s uf­fic ien t int ere s t t o be sav ed?

What pr eval ent s in ex i t s now? 7."h a t w as th e r es ult of th eir ex ­

,a m inlng t h e Scrip t ur es ? "\Vhat w as t he di ffere nc e bet ween

th e r es ul t of P aul ' s pr each in g h er e and a t 'l' he ssa ion ica?

At w ha t t im e . an d wh y , w as P au l en t aw ay from Ber ea ?

W ho r ema in ed t h er ? F or w ha t pu r pose ? T o wh at p lace dirl Pa ul go?

LESS ON XII E LAM' S NOTES S EPTEM BER 20, 1925

LESSON XII-S EPTE MBER 20.

PAUL WRITES TO THE THESSALONIANS R ead : 1 Th ess . 1-5. L esson T ex t: 1 Th ess. 2: 1-12.

I THE;SSALONIANS 2. 1 For yourselves, brethren, know our entering in unto you, that it hath not been found vain:

2 but having suffered before and been shamefully treated, as ye know, at Philippi, we waxed bold in our God to speak unto you the gospel of God in much conflict.

3 For our exhortation is not of error, nor of uncleann e ss, nor · in guile:

4 but even as we have been approved of God to be intrusted with the gospel, so we speak; not as pleasing men , but God who proveth our hearts.

5 For neither at any time were we found u s ing words of flattery, as ye know, nor a cloak of covetousn e ss, God is witness;

6 nor seeking glory of men, neither from you nor from others, when we might have claimed authority as apostles of Christ.

7 But we were gentle in the midst pf you, as when a nurse cher­iaheth her own children:

8 even so, being affectionately desirous of you, we were well pleased to impart unto you, not the gospel of God only, but also our own souls, because ye were become very dear to us.

9 For ye remember, brethren, our labor and travail: working night and day, that we might not burden any of you, we preached unto you the gospel of God.

10 Ye are witnesses , and God also, how holily and ri ghteously and unblamably we behaved ourselves toward you that b e lieve:

11 as ye know how we dealt with each one of you, a s a father with his own children, exhorting you, and encouraging you, and testifying , ·

12 to the end that ye should walk wo r thily of God , w ho t alleth you into his own kingdom and glory.

Golden T ex t--" In every thi ng g ive th a nk s.'' (l T hess . -~·: 18.) Time-A. D. 52. Pl aces -Th ess alon ica a nd Cori n th. P erson s-Paul and t he The ssal onia ns. Devotiona l R eadini-2 Th ess. 2: 13-17. Ref erence Mroteria l- 2 Th ess. 2: 1-12. Home R eading -

S ep t . U . M . A R esp onsi ve Chur ch. 1 T h ess . 1: 1-1 0. 15. T . Pa u l Writ es t o t h e Th essa loni a n s. 1 Th ess. 2 : 1- 12. 16. W. St ea df as t in Suff e r ing. 1 Th ess. 3: 1- 10. 17. T . '\Va l kin g in God ' s vVay. 1 Th e ss . 4 : 1-1 2. 18. F. T hose F a llen A s lee p. 1 Thess. 4 : 13- 18. 19. S . Sons of t he D ay . 1 Th ess . 5 : 1- 11. 20. S. Chos en of th e L or d . 2 T h e ss . 2: 13- 17.

HELPS AND HINTS FOR TEACHERS The Address and Close

Silvan us a nd Timot hy j oined P a ul in thi s let ter . Silva nus was Silas.

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SE PTEMBER 20, 1925 TH IRD QUARTER LESSON XII

"Unto th e church of the Th essa lonians in God the Father and the Lord Jesus Christ." (1 The ss. 1: 1.) Th e address of the second Th essalonian lett er is the same. The Corinthians are addressed as "t he church of God which is at Corinth" (1 Cor. l: 2; 2 Cor.1: 1); the Gala tians, as "th e churches of Galatia" (Gal. 1: 2); the Philip ­pians, a s "saint s in Chri st Jesus, with the bi bops [overseers ] and deacons." (Phil 1: 1.)

Paul says in 2 Thess. 1: 2: "Grace to you and peace from God the Fa th er and th e Lord J esus Christ." So he says to the Romans, the Corinthians, the Galatians, the Philippians, Timothy, Titus, and Philemon. To the Colossians be says, as in his Frst Epistle to the Thess alonian s : " Grace to ~ou and peace fro m God the Father.

Se how Paul closes hi s letters. Think bow much is in these bene­dictio ns !

"And peace," "peace with God," "and the peace of God" are most compre hensive . These all mean: "If a man love me, he will keep my word: and my Father will love him, and we will come unto him , and make our ab ode with him." (John 14: 23.) "And the peace of God, which pas seth all understanding, sha ll guard your hearts and your thoughts in Christ Jesus." (Phil. 4: 7.)

Amid all th e care s , turmoils, afflictions, trials, and persecutions of li fe, th e peace of God brings to the heart contentment, serenity, en-dura nce, and eternal salvat ion . '

Silas and Timothy at Thessalonica Wh en Paul depart ed from Berea on account of persec ution, as we

learn ed in the las t les son, "Silas and Tim othy abode there still." Paul went to Ath ens and sent back word to Silas and Timothy to "come to him with all speed." (Acts 17: 14, 15.) Luke, in the Acts, does not say that they went to A thens, but it seems that Timothy went back fr om Berea to Thessalonica. Either this is true, or when Timothy joined him at Athens, Paul then sent him back to Thessalonica, for he say s : "Wh erefore when we could no longer forbear, we thought it good to be left behind at Athens alone; and sent Timothy . . . to establish you, and to comfort you concerrnin g your faith; . . . that I might know your fait h, lest by any means the tempter bad tempted you, and our labor should be in vain." (1 Thess. 3 : 1-5.)

By Whom and When Was This Epistle Written Aft er Timothy had made this visit to Thessalonica and he and

Sila s had joined Paul at Corinth, Paul wrote the First Epistle to the Thessa lonians. Broth er McGarvey says : "The First Epistle to the Thessa lonians wa s wr it t en from Corinth soon after the arrival of Sila s and Timothy, as is proved by the occurance of the two facts that these two brethren overtook Paul in Corinth and that in the Epistle Paul speaks of Timothy's arriva l as h aving just taken place at the time of writing . (1 Thess. 3: 6.)

This epist le was the first one written by Paul, and is almost the

bfirst book of the New Testament. It is thought Matthew was written efore this.

243

I LESSON XU ELAM'S NO'l'l<.:8 S t,P'l'EMBJ,;R 20, Hl25

EXPLANATORY NOTES Paul's Reception by the Thessalonians

1, 2. Th ese verses and verse 9 of chapter 1 give the beginning of. Paul' s work in Thessalonica . His "manner of entering in unto" them means their rec eption of him and Silas ; Paul's and Silas' life of right­eousness among them; God's confirmation "in power, and in the Holy Sp ir it, and in much assurance" (v erse 5, chapter 1) ; and the results of Paul's and Silas' labor-namely, the turning of the Th ess alonians "unto God from idols, to serve a living God, and to wait for his Son from heaven, whom he raised from the dead, even Jesus, who deliver­et h us from the wrat h to come." (Chapter 1: 9, 10.)

Thi s shows what Paul and Silas preac hed; namely, the gospel of Christ-his life on ea rth, his death for the sins of the world, accord· ing to the Script ure, hi s blood shed for the remission of sins, his resur­r ect ion from the dead accor ding to the Scriptures, his ascension to heav en, and hi s promi se to come again; also the faith in Christ all mu st hav e, the r epe ntance all mu st show, the obedience in baptism all must r end er, and th e Chri stian life all must . live in order to be de­livered "from th e wrath to come." (See 1 Cor. 15: 1-9; Rom. 4: 25; Heb. 9: 27, 28.)

These Thessal onians knew that that which others had heard about them was tru e. Not "only in Macedonia and Achaia, but in evsery place," their faith had been sounded forth .as a bugle blast.

The Th essa lonians kn ew also the persecution and shameful treat­ment-th e brut al beating and imprisonment-Paul and Silas had re ceived at Philippi, with which we, too, are familiar. (See Lesson IX of this Quarter.) But this treatment made Paul and Silas only the bolder "in our God" to preach the gospel in Thes sa lon ica, but "in much conflict" st ill. Tru sti ng in God as "Our God," they were bold and courageous ; as Paul say s to the Philippians: "I can do all things in him that stre ngth eneth me." (Phil. 4: 13.) .

Much is said in the N ew Test ament about Paul's conflicts both within him self and with hi s per secutors. (See Acts 17: 5, 6; Heb. 10: 32 ; Col. 1 : 29 and 2: 1; 1 Tim. 6: 12; 2: 7; and his per ils in 2 Cor . 11: 16-33.) In Thessalonica Paul and Silas were persecuted. But, as Paul declare s, ' 'all that would live godly in Christ Jesus shall suffer per secuti on." (2 Tim. 3 : 12.)

Paul's Manner of Preaching 3, 4. 1t is well to study seriously that which Paul says in these

and t he fo llowing ver ses and to ac t earnestly upon it. In exhorti11g P aul and Silas taught, comforted, and encouraged. Paul gives motiv es which did not prompt him and Silas: "Not

in en-or" or to decei ve them , lead them astray, and cause thelll to wonder. In th e g reate st sincer it y and deepest earnest ness Paul alwa ys sought to t ea ch the truth . Persecution and even death may follow, bu t he regarded not such consequences. Nothing could indu ce h im to deceive the peop le or cause them to err. Hence, he de­t ermin ed to know nothing " sa ve J esus Christ, and him crucified," and to prea ch him not "in persuasive words of man's wisdom." (1 Cor, 2 : 1-4.) H e warn s all preacher s against preaching themselves (2 Cor,

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Si!:l'l'EMHER 2U, l!:J25 THIRD QUAR1'El{ LES 'ON Xll

4: 5), against science falsely so called, and all untaught questions and speculation. (1 Tim. 1: 3-6, 10, 11; 6: 3-5, 20; 2 Tim. 2: 14, 23; 4: 1-1; Titus 1: 13, 14; 3: 9.)

"Nor of uncleanness," or for the purpose of gratifying fleshly lust, with impure motives and carnal desires. 2 Pet. 2: 10, 14 and Jude 8 speak of uncleanness in teachers, which read.

"Not in guile"-not in craftiness or in any way to deceive. Nothing they did sprang from deceit. "But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully; but by the manifestation of the truth commending ourselves to every man's conscience in the sight of God." (2 Cor. 4: 1, 2.)

In all faithfulness to God, "so we speak." True to God, account ­able to God, and to the honor of God they preached the gospel. "~ven as we have been approved of God to be intrusted with the Gospel, so we speak." Since God had proved their hearts and deemed them worthy to preach the gospel they would prove true to this trust and so live and preach as to please him. God had approved them by intrusting them with the gospel," by in spiring them to preach it "in power, and in the Holy Spirit, and in much assurance" (ch. 1 : 5), and the mir ­acles they performed.

"Not as pleasing men" shows further their motive . They never preached to please men. No true preacher of the gospel has ever been governed by the motive of pleasing men . That motive destroys the preacher's sincerity and honesty and renders him unfaithful to God and unfit to preach the gospel to men. "For am I now seeking the favor of men, or of God? if I were still pl easi ng men, I should not be a servant of Christ." (Gal. 1: 10.)

What a striking and fearful contrast is Paul with his pure motive s, his righteous determinations to preach nothing but the gospel of Christ and to preach it all, his lofty purpose, and his holy life with th e many false prophets of both the Old Testament and the New Te sta ­ment and the hundreds of men-pleasing and time serving preachers of today!

5, 6. As proof of the sincerity, honesty, and holy purpose of Paul and Silas and their effort to be always pleasing to God, Paul says further they did not "at any time" use "words of flattery," "a cloak of covetousness," or seek "glory of men."

"Words ·of flattery" are means used by false teachers in order to ingratiate themselves into the favor of people . Paul was always kind and considerate of others, always a gentleman, because h e was a Chris tian, and always adapted him self to the customs and circum­sta nces of others; but he never fawned and flattered; he was no syco ­phant. Politene ss , courtesy, good manner s, and resp ect for others at all times, both old and young, are parts of Christianity; but flattery is low and mean and the badge of hyp ocrisy .

"A cloak of covetousness" is a pleasing outward appearance of seeking the good of others worn to conceal the r eal inner motive of seeking money. Since Paul never used such a cloak it may be inferred that others did, and facts show they did. Both Paul and Pet er state ~hat some made merchandise of the gospel or the churches. "Corrupt ­ing the word of God" in 2 Cor. 2: 17 is in the margin makin g mer­chand ise of the word of God-turning it into a matter of gain. "And,

245

LESSON XII ELAM'S NOTES SEPTEMBER 20, 1925

in covetousness shall they with feigned words make merchandise of you." (2 Peter 2: 3.) In this passage occur the covetousness [the motive], the "feigned words" [the means used], and "merchandi se" [the use of the churches for gain]. To turn godliness into a way of gain ( 1 Tim. 6: 5), is destructive to the churches and ruinous to tke souls of all who do it.

"Seeking glory of men" is seeking the favor and praise of me1. No faithful and true pr eacher of the gospel seeks the applause of men. Paul preached neith er for money nor for glory of men. He wh,, preaches either for mon ey or glory of men is unfit to preach the gospel of Christ, that is, he is not qualified to do so. His heart is nof right in the sight of God.

"When we might have claimed authority as apo stles of Christ" means that as an apo stle Paul could have claimed a support for him­self and Silas while preaching in Thessalonica. They had the right to a support and the right to claim it. (See 1 Cor. 9, but especially verses 11, 12), but th ey did not use this right for the reasons Paul gives. Every faithful preacher and self-sacrificing worker in the Lord has the right to a liberal support, because God declares that "the laborer is worthy of his hire"; but no true preacher will stop for lack of support.

7. But inst ead of using this authority, Paul and Silas were gentle toward the Thessalonian Christians as nurses toward children. They were babes in Christ and needed to be nursed into strength and fuller service . Paul and Silas were the nurses.

This work is greatly needed today. Preachers and teachers should nurse babe s in Christ unto full growth in the gospel and shoul d do :o in the gentlen ess and self-denial exercised by Paul and Silas.

8. Paul and Silas not only taught these Thessalonians the gospel to begin with, nursed th em as babes, but risked their lives for them, or was pleased to impart unto them their own souls, because these Thessalonian Chri stians were so dear to them.

9. The Thes salonians remembered the labor and suffering of these heroic workers, "working night and day," so as not to be a burden "to any one" in Thes salonica. In other places Paul worked with his own hands.

As his own children Paul exhorted and encourag ed these Thes­salonian s, and te stified to them "to the end" that they "should walk worthily of God" who called them "into his own kingdom and glory."

QUESTIONS Giv e th e subj ec t. R epea t th e Gold en T ext . Giv e th e tim e, plac es , a nd per­

sons . Dld you r ead th e D evotional

R eading? Did you r ead th e R ef er enc e Ma ­

t erial? Did you r ead th e Hom e R eading? Who j oined Paul in this le tt er t o

th e Th essalonlans? H ow w er e oth er congr ega ti ons

a ddr essed? Giv e Paul's usu a l close and ben e­

diction. Wh er e did P a ul go from Th esa ·

lonlca?

Wh er e from Ber ea? "\Vhen did Timothy vi s it Th cssa·

lonica? Wh er e did Tim oth y a gain join

P a ul? Wh en and from what pla ce did

P a ul write this lett er to the Th essal onlans?

Which w er e the first books of the N ew T estament written?

1 , 2 What is meant by th e "manner of ent ering in unt o th em" bY Paul and SIias?

246

'\'Vha t did th ey prea ch? • What is It to p re,i ch the gospel· Thr ough wh a t pl ,ice s was the

faith of th e Th essalon1ans

S EPTEMBER 27, 1925 THIRD QUARTER LESSON XIII

spread abroad? What did the Th essa lonians

know of th e shameful tr eatm ent Paul and Silas had r ecei ved?

What must all suffer who will live godly In Christ Jesus?

3. 4 What does ex horting embr ace? What motiv es did not prompt

Pau l and Silas? What is m eant by "not in erro r"? Miat did Paul determine not to

kn ow ? Aga in s t preach ing what does h P

warn all? What is m ea nt by "n or of un­

cleanness"? vVhat is m e.ant by "not in guil e"? W hy would Paul and Silas prove

true an d faithful to God? How had God approved them? ·w hat furth er sh ows their true

motive? ,vhom now do es ev ery true and

f a! thful preacher of the gospe l seek to pl ease ?

If one seeks to please m en who se servant would th at on e not be?

5 6 What further shows th e s in­cerity a nd holy purpose of Paul a nd Silas?

vVho u ses "w ords of flatt er y"? vVhat is the differ ence between

politeness and courtesy and flat t ery ?

Of what is flattery a badge? What is "a cloak of coveteous­

n es s"? \Vhat Is it to make m erch a ndis e

of the gospel or of churches? What is seeki ng "glory of men"? ,v hat two things unfit a ma.n for

pre.aching th e gospel? What co uld Paul and Silas hav e

claimed as apostl es of Christ? Why did they not u se this right? H ow were they supported at

Th essalo nlca? To what has every faithful

preacher or zea lous labor er a right today?

7 What did Paul and Silas do In­stead of u si ng this right?

What work is gr ea tly n ee ded now?

What were Pau l and Silas ready to Impart to th ese Th essa lon­ians?

9 What would th ese Th essa lonians r emember concerning Paul and Silas?

'What did h e ex hort the Th essa -lonlans to do?

Into what had God ca lled them?

LESSON XIII-SEPTEMBER 27.

REVIEW Read: 1 Peter 4: 12-19.

Golden T ext -"Whom not having seen ye love; on whom, though now ye see him not; yet believing, ye rejoice greatly with joy un­speakable and full of glory." ( 1 Peter 1: 8.)

Sept. 21. M. Th e Beginning of Foreign Missions. Acts 13 : 1-12. 22. T . '!.'he Co uncil at J erusalem. Acts 15: 1-11. 23. W. Oo e Re ligion . Jam es 1: 19-27. 2·4. ·T. Str engthening the Churches. Acts 15: 86-16: 5. 25. F. Th e Macedonian Ca ll . Acts 16: 6-1 5. 26. S. Pau l a nd the Phlllppian J a iler. Acts 16: 19- 34. 27. S. Pau l in Th essalonica a nd B eroea. Acts 17 : 1-l t.

This readir .g lesson is very appropriate for this review, since we have studied much of the persecutions of Paul and his fellow-workers.

Peter says it is not strange that Christians then should have to end ure "fiery trials." But these served to prove them, and since they were partakers of Christ's suffering they would also "rejoice with exceeding joy" at hi s coming. If they were "reproached for the name of. 9hrist," they were blessed "because the spirit of glory and the spmt of God" rested upon them.

But it would be a shame to have to suffer as murderers, or thi eves, . or evil doers, ;meddlers in other men's matters.

Meddlers in other men's matters are classed with murderers, ~hiev~s·and other .. evil_doers. Some otherwise good people seem to think 1t their business .-to meddle with the affairs of others .

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LESSON XIII ELAM'S NOTES SEPTEMBER 27, 1925

But if any man should suffer as a Christian, he should not be a shamed, but should glorify God in this name--the name Christian.

Since Christians must thus be tried on earth and judged at the la st day, what hope can there be for those who obey not th e gospel of God? What will be th eir end? And if with difficulty -i n self-denial and by living sober ly and ri ghte ously and godly here on earth-the righteo us people are saved, what will become of the ungodly and sinners?

Note th e expres sion , "the gos pel of God." It is God's gospel. This gospe l mu st be obeyed; that is, in obedience to it people must live the Chris ti an life . 2 Th ess . 1: 7-10 t ells the end of all who know not God and obey not t he gospel.

Th er efor e a ll who suff er persec ution should by well doing commit their souls to "a fa ithful Creator ." The only way one can commit onese lf t o God is by doing hi s will.

It is a sham e that some professed Chri st ians do not sufficiently serve Chri st as to incur Satan's disp leas ur e and bring his per­secutions upon themselves. But "all that would live godly in Christ Je sus shall suffer persecution ." (2 Tim . 3: 12.) No persecution is evid ence of not living god ly.

QUESTIONS Giv e t h e subject . R epea t th e Golden T ext . Did you r ead t he Hom e R eading? ViTby are th e fie ry tr ia ls thro ugh

wh ich Chri s t ians must pas s not a ~tra nge thing?

As wh a t must Christians not suffer? ln what name must th ey g lorify God? "\V'ha t mu st peopl e obey In ord er to

be sa ved? \Vh a t is ob edi ence to th e go spel, a nd

how long a tim e is required to r en­der thi s ob edienc e ?

\Vith whom a nd wh er e do es jud g ­me nt begin?

Why a re th e ri ght eou s scar ce ly sa ved?

Who will al ways su ffer pers ecuti on? Unto whom must a ll wh o suffer per­

secut ion commit their sou ls? How onl y can on e be com m itt ed to

God? L esso,i !.-R epeat th e Go lden

T ex t of this lesson. . Wh er e a nd from what church did th e f oreign m iss ions of thi s qu a r ter b egin? "\Vho wer e t he missionari es?

L esson Il .-Giv e th e s ubj ec t. R e­pea t the Golden T ext . Tra ce the ro ut es of th es e mi ss ionari es to th e end of thi s le. so n.

L ess on lll. - Giv e th e s ubj ec t. Re­pea t the Gold en T ext. R elate the occurr enc es a t Lys tra .

L esson I V.- Give th e subj ec t . R e­pea t th e Gold en T ex t. Giv e th e oc• ca slo n of this council at J er us a lem. Give in de ta il t h e cour s e pur sued un til all c,a.me to on e ac cord . H ow chou ld chu rches now sett le a ll ques­t ions?

p eat th e Gold en T ext. Giv e the main lesso ns In th e book of J ames.

L esson VI.-Glve th e subj ec t. R e· pea t the Gold en T ex t. Fr om what churc h was this second missionary journ ey mad e ? W hy did Paul and Barn a bas s eparate? Did they divide church es ov er th eir differe nc e? Tr a ce the course of Paul an d Silas to th e end of this le sso n.

L esson V II.-R epea t th e Golden T ext. What is temp er a nc e ? Name th e works of th e fles h. Give the fruit of tn e Spirit.

L esson VIII .-Wh a t was the Mace­donia n ca ll? Where was it given? Wh ere is Macedonia? At what place in Macedonia did Paul begin to pr eac h? W ho w er e the first con­ver ts there?

L esson I X. -Give th e subject. Re­pea t the Gold en T ext. State the facts lea ding to the jail er 's conver• s lon .

L esson X.-Repeat th e Golden Text. When and from what place di d Paul write the Phfllpplan letter? Give the diff ere nt things which Paul says In t his lette r b e gave up for Chri s t. What w a s th e one thing whic h Pau l sa id he did?

L ess on X I .-G lve th e subj ec t . R e­peat th e Gold en Text. Wh ere did Paul go from Philippi ? What wa.s th e r esult of his pr ea ching th ere?

T,P,•- 0'1 V.- Glve the subj ec t.

L esson XII.-R epeat th e Gold~n T ext. From what place and when did P a ul write 1 Th essa lonlans? Give th e different motiv es which Pa ul says did n ot move him to pr ea ch and th e motiv es which did

R e- mov e him to preach . 248

OC'f0BER 4, 1925 FOURTH QUARTER LESSON 1

FOURTH QUARTER THE SPREAD O.f' CHRISTIANITY

STUDIES IN THE ACTS AND THE EPISTLE S (Third Quarter of a Nine Month s' Cour se)

LESSON I-OCTOB ER 4

PAUL IN ATHENS R ead; Acts 17: 16-34. Lesson Text : Act s 17: 22-34.

ACTS 17. 22 And Paul stood in the midst of the Areopagus, and said, Ye men of Athena, in all things I perceive that ye are ve ry religious.

23 For aa I passed along , and observed the objects of your wor­ship, I found also an altar with this inscription, TO AN UNKNOWN GOD. What therefore ye wor , hip in ignorance, this I aet forth unto you.

24 The God that made the world and all things therein, he, being Lord of heaven and earth, dwelleth not in temples made with hands;

25 neither is he served by men's hands, aa though he needed any­thing, seeing he himself giveth to all life, and breath, and all things;

26 and he made of one every nation of men to dwell on all the face of the earth, having determined their appointed seasons, and the bounds of their habitation;

27 that they should seek God, if haply they might feel after him and find him, though he is not far from each one of us:

28 for in him we live, and move, and have our being; as certain even of your own poets have said, For we are also his offspring.

29 Being then the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or atone, graven by art and device of man. ·

30 The times of ignorance therefore God overlooked ; but now he commandeth men that they should all everywhere repent:

31 inasmuch aa he hath appointed a day in which he will judge the world in righteousness by the man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.

32 Now when they heard of the resurrection of the dead , some mocked; but others said, We will hear thee concerning this yet again.

33 Thus Paul went out from among them. 34 But certain men clave unto him, and believed: among whom

also was .Dionyaius the Areopagite , and a woman named Damaris , and others with them .

Golden Text-"In him we Jive, and move , and hav e our being ." (Acts 17: 28.)

Time-A . D. 51. Place-Athens. Persons -Paul and the Ath enians. Devotional Reading-Ps. 139: 7-12. Re/ lir ence Mate1·ial-Jo hn 4: 19-26; 1 Cor. 15·: 12-20.

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Home Read ing-Sept. 28. M. Paul in Ath en s. Acts 17: 16- 21.

29. T. Paul on Ma rs ' Hill . Act s 17 : 22 -34 . 30 . W . Elij a h on Mount Ca rm el. l Kings 18 : 30 - 39.

Oct . l. T. Daniel in Baby lon . Dan. 5 : 17- 28. 2. F. Amos at B et h el. Amos 4 : 4-13 . 3. S. P e t er a t Caesar ea. Acts 10 : 34-44. 4. S. 'l'h e Omn ip rese nt God. P sa lm 139: 7-1 2.

GEOGRAPHICAL NOTES Ath ens was the literary capital of Greece and of the world-"the

city to which every Roman who sought a finished education resorted to complete his studies; the home of philosophers, orators, sculptors, painters, and poets, and the great university where many thousand strangers were gathered to study ." It now has about one hundred thousand inhabitants. Notwithstanding its renowned learning, it was "full of idols." It was said: "It is easier to find a god than a man in Athens." There was a synagogue of the Jews in Athens.

HELPS AND HINTS FOR TEACHERS The Three Churcl?es of Macedonia

"In leaving Miacedonia, Paul left behind him three churches planted at radiating points, from which the gospel could be successfully spread throughout the province, if the disciples proved faithful and zealous. Thessalonica occupied the central portion, with :Philippi one hundred miles to the northeast; Berea, sixty miles to the southwest ." (McGarvey.)

The Philippian s had with P aul "fellowship in furtherance of the gospel" (Phil. 1: 5), and they as sisted him in different place s. (Phil. 4 : 10-20.) He said that "in the midst of a crooked and perverse gen­eration" they were "seen as lights in the world, hold ing forth the word of life." (Phil. 2: 15, 16.)

. To the Thessalonians he said : "For from you hath sounded forth the word of the Lord, not only in Macedonia and Achaia, but in every place your faith to God ward is gone forth; so that we need not to speak anything." (1 Thess. 1: 8.)

These chur ches were not organized into "the Macedonian Mission­ary Society," with its "State board" and "State evang elist." Each chur ch was a "radiating point," and in earnestness and zeal each worked only as a church of God in extend ing the kingdom of heaven. The Philippians sent their contributions directly to Paul, and not through a "State board," and Paul sent back to them his acknowledg­rr.ent and thanks.

Paul Preached First to the Jews in Athens When "in th e wisdom of God the world through its wisdom knew

not God, it was God' s good pleasure through the foolishness of the preaching to save them that believe.'' (1 Cor. 1: 21.) To see how given to idolatry the city was, "provoked" Paul's spirit within him,

"So he reasoned in the synagogue with the Jews and the devout persons [proselytes], and in the market place every day with them that met him." Paul's custom wa s to seek the salvation of the

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Jews first ; bu t here his spirit was so stirred gn account of so much idolatry t hat he "reasoned" "in the market place" every day with idolaters, while at some other time of the day he taught in the synagogue. (Verses 16, 17.)

The Epicurean and Sto ic Ph ilo sophers

"And certain also of the Epicurean and Stoic philosophers encoun­tered him. And some said, what would this babier say? Others, he seemeth to be a setter forth of strange gods ["foreign demons"-mar­gin]: because he preached Je sus and the resurrection . And they took hold of him, and brought him unto the Areopagus, saying, May we know what this new teaching is, which is spoken by thee? For thou bringest certain strange things to our ears: we would know therefore what these things mean." (Verses 18-20 .) They did this in a friendly way .

"The F,picure.an s were not believers in a future state. Their idea was to get th e most good out of the present, to enjoy life as it passed. An epicure now has come to be one who enjoys the gr_atifica­tion of the appetites . Epicurus, the founder of the sect, had a higher idea of good, but it degenerated into the idea of gratification of the flesh in his followers. The Stoics were the opposite of the Epicureans. They believed in subjecting the appetites and passions to the control of reason and in learning to bear animal pleasure and pain with indif­ference. Stoicism, indifference to pain and plea sure, comes from the Stoics. Philo sophers of both these classes met Paul." (Lipscoil}b,)

Neither Epicureans nor Stoics believ ed in conscious exi stence after death. Preaching Jesus was to them only setting forth another foreign god, and the resurrection was a strange doctrine of this god.

The Areop ag us

"The Areopagu s was the sover eign court of the Athenians, famous for it s justice and impartial deci:,ions. . . . This court took cog­nizance of high crime, impiety, and immorality and watched over the law s and public treasury." (\Veb ster.) It was so called becauF,e it was held on the hill named for Ares, or Mars , the god of war. Th(' word literally means "hill of Are s," or "Mar s' Hill."

"The agora {inaccurately rendered 'market pla ce' in our ver sion), in which Paul was talking to the people , was bounded on the whole north ern side by a ridge of coarse marbl e, which rises abruptly to the height of about thirty feet . Toward the west it slopes downward (;radually, until in the cour se of about a quarter of a mile it descends into the level of the plain. This is the Areopagus, or, as rendered into English , the 'hill of Mars'-so called becaus e a temple of Mars once s0 od on its summit. Its summit is reached from the agora by a flight of steps cut in the natural rocks, the most of which remain un­broken to the present day; and here in the open air sat the court of the Areopagus, by whose decisions grave questions in religion were settle d and sometimes great criminals were condemned ." (McGarvey).

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LESS ON I ELAM'S NOTES OCTOBER 4. 1925

Seeking New Things "Now all the Athenians and the strangers [foreigners] sojourning

there spent their time in nothing else, but either to tell or to hear some new thing s." (Verse 21.) They taught what they knew and learned what other s knew. So Paul was called upon to gratify this desir e. These people had learned almost everything but the one supremely r ight thing-the true God and hi s gospel. Many people are now some­what like tho se Athenians and foreigners: th ey are cultured, refined, study philosophy and science, hear all sorts of theories, and attend all kinds of lectures; but they know but littl e of Christianity as set forth in the New Testament.

EXPLANATORY NOTES

Paul's Speech on Mars' Hill 22. Thus invited, "Paul stood" on Mars' Hill, "in the midst of the

Areopagus," and addressed these learned Ath enians beginning by saying, "Y e men of Athen s." Paul addressed th em in a happy and skillful way.

"Too superstitious," or "very religious," does not convey the idea in Paul's words. The expres sion means "v ery demon fear­ing." "The people of Ath ens were worshipers of demons or of dead men deified, and they regarded it a s a virtue to be scr upulous in all the form s of this worship.' ' (McGarvey.) Thi s stateme nt, then, they would consider complimentary.

23. After erecting altars to all the known gods, they erected one "To an Unknown God.'' It has been suggested that this altar was in­tended for the God of the Jews-the God of Heaven and earth-of whom they had learn ed through the Jews . Whatever reason they may have had for erecting this altar, Paul very skillfully, but justly, took advantage of it to pres ent to them, without exciting their prejudices, the true God.

24-28. Rea d these verses. Paul "introduces the God to whom he r efer s by making a seri es of statements concerning him, every one of which presents him in striking contra st with the gods of th e Greeks." (McGarvey.) (1) He "made the world and all things therein"; (2) he is "Lord of heaven and earth"; (3) he "dwelleth not in t empl es made with hands"; ( 4) "neither is he served by men's hand s, as though he need ed anyt hin g"; (5) "~ei him self giveth to all life, and breath, and all thin gs "; (6) "he made of one every nation of men to dwell on all the face of the eart h, havin g determined their appointed seaso ns, and the bounds of their habitation"; (7) "that they shou ld seek God, if hapl y they might feel after him and find him, though he is not far from each one of us" ; (8) "in him we live, and move, and have our being; as certa in even of your own poets have sai d, For we are also his offspring"; (9) the "Godhead" is not "like unto gold , or silver, or stone , graven by art and device of man." These attributes could not be claimed for their gods. They had one god for the sea, another for the sky, etc .; but the true and living God created all things and is the one Lord of heaven and earth together. Their gods dwelt in t emoles made with hands, many of which were in Ath ens ; but they could not contain the true God. Th eir gods were

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OCTO BER 4, 1925 FOURTH QUARTER , LESSON f

made with hands and worshiped with hand s, as thou gh they needed somet hing; but not so with the true God, since he gives all thi ngs to a ll men. They had gods for single and differe nt nation s ; but the tr ue God created of one man all nations and was t he God of all, overru lin g their pro sperity , adversity , and national boundaries. By all these th ings God would induce all men to seek a knowledge of him, "if haply they might feel after him," as blind men feeling their way in the dark, "a nd find him ," althou gh "he is not f ar fr om each one." The idea is that if th ey could "find him" by "feeling after him ," as blind men. they could certainly "find him" by seeking arigh t , since he was "not far from each one ." He is near to each one, beca use every one lives , moves, and ha s his being in God. Even one of their own poets, whom Paul quotes, sai d, a ll were th e offspri ng of God.

It is abs urd , then, t o think that the Godhea d is lik e gold , silver, or stone grave n skillfully and beautifully by men's hands. God is t he Cr eato r, and not the creature, of men.

30. "The time s of ignorance th erefore God over looked." He did not excuse it , alt hou gh he blessed h eathen nat ions, as he does today, with a ll temporal blessings. "Th ey had lost th e knowledg-e of God because when th ey knew him they hon ored him not as God. ( See Rom. 1: 18-32.) ... He gave the J ews hi s laws and left the Gen­tiles to go their ways" (Lip scomb ) up to this tim e.

The Ger.t iles at any time could become wors hipers of the tr ue God, a many did, whenever they would ; but now, through t he gospe l of Jesus Chri st, God would agai n appeal to all nations to become hi s true worshipers and commands that men should everyw here r epent. This call to rep entan ce shows t hat God does not excuse idolatry.

One's ignoranc e may prove a miti gati ng circ um sta nce, as in Paul' s case (1 Tim. 1: 13), but it d oes not excu se or ju stify one in sin.

Jesus di ed and rose again "that repentance and remission of sins should be preach ed in hi s name un to a ll the nations, beginning from J erus alem." (Luk e 24: 46.)

31. The reason Paul gives that all men should repent is tha t God has "ap point ed a day in which he will judge the wor ld in right eous­ness by" Jesu s Christ, "whom he hath ordained; whereof he hatll given as suran ce unto all men, in that he hath rai sed him from th e dead. " Raising Jesus from the dead is the crowning evidence that he is the Son of God and Saviour of men and that God will raise all the dead; also that God ha s appointed a day of judgment , in which all the unrighteous will be cond emned , is a powerful motive to repent­ance. Jesus him self kept thi s prom inently before his h earers (see Matt. 11: 20-24; 12: 41, 42 ; 25: 31-46), and t he preac her who does not do so now fa ils to present one of the gospe l motiv es to repentance.

The Effect of This Speech

32. Paul wa s not permitted to finish hi s discourse , but was inter ­rupted at the most vita l point. At the re sur r ect ion "some mocked: ; · . . others sai d, We will hear thee concerni n g this yet again." 'Many of them had so habituated themselves to hear and te ll some­

thin g new without receiving the truth into the heart that they probably could not believe earn est ly." (Lipscomb. ) This is true now.

2!'i'.l

LESSON I ELAM'S NOTES OCTOBER 4, 1925

33. Paul seems to have recognized their condition and "went out from among them."

34. However, Paul's efforts were not fruitl ess . Some "clave unto him, an d believed," "Dionysi us the Areopagite" bein g one of them. "Areopagite" means one of the court of the Areop ag us. "Damaris" was likely a woman of note in Athens. It is worthy of not e that these worldly-wise, educated men and phil osop her s did not receive the truth. "For behold your calling, brethren, that not man y wise after the flesh, not many mighty, not many noble, are called" (1 Cor. 1: 26), or be­come Christians.

QUESTIONS Give the subject. R epea t the Gold e n T ex t. Give the tim e, plac e , and person s. Did yo u r ead th e D evotional

R eading? Did yo u r ead th e R e fe re n ce Ma-

teria l ? Did you r ead th e Hom e R ead ing? Wh e r e and wh a t was At h e ns ? Who r es ort ed th er e ? With what was it fill ed? What thr ee chur c h es did Paul

lea ve in Mac edoni a? \Vh at w er e th ey in s pr a <.ling th

gos p el? Into wh a t did not Pa ul orga niz e

them? Wh a t did th e Ph il ippia ns do in

"fe llowshi p in furth era n ce of the gosp el"?

Wh a t did P a u l say of th e Th essa­lonians on th is point ?

By what kind of wi sdom ca n th e w orld n ot know God?

H ow has it pl eased God to save m en?

What stirr ed P a ul's spirit in Athens?

Wh er e did Pa ul first pr ea c h in Ath ens?

Wh o e nc ount e r ed him ? Who w e re th e "Epicur ea ns " ? VVho ,v ere th e "St oics"? Into wh a t did th ey in v it e P a u l? What was th e "m a rk e t pla ce" ? What w as th e "Ar eo pagus"? Wh er e did it hold it s sess ion s? '!' o wh a t w er e t he Ath en ia ns a nd

the fore ign ers th e r e given? In wh at r espec t a r e many now

lik e th ese Ath eni a ns? 12 How did P a ul begin his a ddr ess?

\'Vhat do es th e expr ession, "to o sup ers titi ous/' or "v ery re-

li giou s,'' r ea lly m ean '! How woulc1 thi s stat e111 nt be

co nsi d er ed by th e 111? "\Vil.at u ·e did Pau l 111ake of this

fact? ~3 W'hat h a d Pau l see n?

,vho ,va s thi s "unk no wn God., ? ~ J -2 9 In w hat n ine r espe cts Is the

tru e Goel sup eri or to idols or t h e h ea th en s ' go d s ?

(L e t the t eacher see that the dif­f erenc es a r e clear ly stat ed.)

How did God ind uce 111en t o seek a know ledge of h im?

\ Vha t is m eant by t h e expr ess ion , "If h ap ly th ey might f ee l after him a nd find him . th ough h e Is n o t fa r from eac h on e of u s" ?

What sh ows bi s n ea rness t o ea ch one ?

\Vbat bad one of t h e ir poets said? 30 What is m ean t t,y the expression.

"Th e tim es of ig n or a n ce t h ere ­fo re God over looked "?

D oes ignoranc e ex cu se sin? W hat do es God now co mmand all

m en to do? 31 What r easo n doe s Pau l assig n for

God 's eomma n ding a ll m en t o r epe nt?

Of what h as God giv en assurance, and how?

What moti ve m enti on ed h ere did J esus put b e for e hi s h earers?

x2 H ow was Paul int errupt ed? Why d o so m e n ow n ot r eceive the

trut h? 33 W h y did Pa ul leave ? 34 vVe r e his efk>rts fruitl es s?

, vho was "Dion ys ius"? , ¥ ho was "Da maris''? Who n ow are n ot Inclin ed to re­

ce iv e t h e gosp el?

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OCTOBER 11 , 1925 FOUR TH QUA RTER

L ESSON II-O CTOBER 11

PAUL AT CORINTH Read : Act s 18: 1-17. Lesson T ex t : Acts 18 : 1-11.

LE SSON II

ACTS 18. 1 After these things he departed from Athena, and cam e to Corinth .

2 And he found a certain Jew named Aquila , a man of Pontua by ra ce , late ly come fro m Italy, with his wife Pri acilla, becauae Cl audius had commanded all the Jews to depart from Rome: and he came unto them;

3 and because he was of the aame trade, he abode with them, an d they wrought; for by their trade they were tentmakers.

4 And he reasoned in the synagogue every sabbath, and per­sua ded Jews and Greek s .

5 But when Silas and Timothy came down from Macedonia, Paul wa s constrained by the word, testifying to the Jews that Jeaua wa s the Chri s t.

6 And when they opposed themselves and blaaphemed, he shook out h is raiment and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.

7 And he departed thence, and went into the hou ae of a certain man named Titus Justu s , one that worshipped God, whose house jo ined hard to the synagogue .

8 And Crispus, the ruler of the synagogue, believed in the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.

9 And the Lord said unto Paul in the night by a vision , Be not afra id, but speak and hold not thy peace:

10 for I am with thee, and no man ahall set on thee to harm thee : for I have much people in thi s c ity .

11 And he dwelt there a year and six months, teach ing the word of God among them.

Golden T ex t- "Be not afra id, but spe ak and hold not thy peace." (Acts 18: 9.)

T·ime-A. D. 52. Place-Cor int h. Pe1·so1is- PauI, Aquila and Pr iscilla, and the Corinthia ns. Devotional R eadin g-1 Cor. 13. Reference Malerial -1 Cor. 2: 1-5 ; 3: 10-13; 2 Cor. 3: 1-6. Hom e Read ing-

Oc t . 5. M. Pau l at Cori n t h . Acts 18: 1- 11 . o. T . Pa ul B e for e Ga lli o. Acts 18 : 12-1 7. 7. w. Pa ul' s Pr eac hing a t Cor int h . 1 Co r . 2 : 1- 10. s. T . Th e Ca r na l Cor in thi a ns. 1 Cor. 3 : 1-9. 9. F. Th e Cor inthi a n Ch ur ch Div id ed. 1 Co r . 1 : 10-1 8.

1 o. S. Pa u l Comforts th e Church. 2 Cor. 1 : 1-11. 11. S. L ove . th e Suvr em e Gr,a c . 1 Co r. 13: 1-J 1.

GEOGRAPHICAL NOTES Corint h "was sit uat ed on t he western coas t of t he ist hmus whi ch

connects the P eloponnes us wit h Att ica. It wa s only nine miles dis­tant acro ss the ist hmu s fro m Cenchrea, at t he hea d of th e Saroni c

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LESS ON 11 !!;LAM '::; N UTE ::; Uv t'OBER 11, 192G

Gulf, and in thi s direction it had easy communication with all the i'reat citi es of Asia; and, being at the head of the Gulf of Corinth, on the west, it enjoyed, through it and the Adriatic Sea, close com­munication with Italy and the west. It was, therefore, a city of great commercial advantages, and these had drawn into it a large J ewish population." (McUarvey.) It was the seat of the Roman governmen t fo r Ach aia and the political and commercial capital of Gr eece. It s inh abit a nt s were given to fleshly enjoyments and licen­ti ousness. "Paul enter ed this great city alone , a total stranger, and pennile ss. The little means whi ch he brought with him from Mace­donia was exhau ste d, and his attention was turn ed fir st to the sup­ply of his daily br ead. " (McG arvey.)

EXPLANATORY NOTES From Athens to Corinth

1. "Aft er these things [th e t hin gs relat ed in the pre viou s chapter, whi ch occu rr ed at Ath ens] he [PauJJ depart ed from Athens, and came to Corinth. " It is not stated how long Paul remained at Athens. Corin t h is about forty-fi ve miles south of Athens.

There wer e no Chri stians at Corinth when Paul went thel' e.

Aquila and Priscilla 2. "Aquila " mean s "eag le"; "Priscilla," "ancient." They are Ro­

man nam es. Aquila was born in Pontus, a province of Asi ·nor, south of th e Eu xin e_§ea, or Blru:k. Sea. He and his wife had gone to Rome, and, wi th other J ews, had been expelled from that city by Cla udius Caesar, and had ma de th eir way to Corinth, where Paul first met them. Luk e does not say wh eth er th ey were Christians or not when Paul first met t hem. Sinc e Paul w.as in great need of Christian fellow ship, it seems th at if they had been Christians, Luke would have mention ed th e fac t. If th ey wer e not Christians when Paul met them, he soon conv er ted th em, and th er e exist ed between him and them a firm att ac hm ent un to t he end of lif e. Paul calls them his "fellow wor ker s in Chr ist J esus," who "laid down their own necks" for his lif e, and fo r wh om not only he, "but also all the churches of the Gen­tile s," ga ve thanks. (R om. 16: 3, 4.) Wherever they went after Paul met th em at Cor inth , we find them earnestly and zealously at work for th e Ma ster. Wh en th ey r eturn ed to Rome, Paul speaks of the chur ch in th eir hou se . (Rom. 16: 5.) They ar e further mem· ti oned in Acts 18 : 18, 26; 2 Tim . 4 : 19.

Tentmaking 3. Paul found with th em agr eeable lodging. His and their trade

being th e same thr ew th em tog eth er , and "he abode with them, and th ey wrou ght; for by th eir trade th ey were tentmakers."

Owin g to the dry and warm climate of those countries and the migr at or y habits of the people, many lived in tents; hence there was a constant demand for them. The y were made mostly of a coarse cloth of goats' hair. .

It was an adage among the Jews that he who did not teach hi.8 . on a tr ad e did th e sam e as to teach him to st eal. People must have

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some honest occupation today, or they must either steal or beg. Paul learned this trade of tentmakin g when a boy at Tarsus. It

ser ved him a good purpose in all after life. By it he supported him­self and others while he preached the gospel.

Paul made tents not only to support himself at times, but to set an example to others of how to work at something useful, both to sup­port themselves and to ha ve somethi ng to give to the needy. (See Acts 20: 35 ; 2 Thess: 3: 6-15; Eph . 4: 28.) He was not a preacher "by trad e" or "profession," but becau se he desired above all things to honor God, save men, and be saved himself. Everything must bend to th is one purpose with him.

Paul'& Boldness in Preaching 4. According to hi s custom and God's order, he sought first the sal ­

vatio n of the Jews, and "reasoned in the synagogue every Sabbath , and persuaded Jews and Gr eeks." The "Greeks" were the proselytes to the Jews' religion who worshiped the true God -in the synagogue after th e manner of the Jew s. From the language of this verse and th e next one we see that P.aul proceede d prudentl y and made slow progress among these Jews.

5. "Paul was constrained by the word ." Encouraged by the coming of Sila s and Timothy from Macedonia and the good news Timothy brough t from Thessalonica ( 1 Thess . 3: 6-8), Paul grew bolder and was "constrained" by the plainness and power of the word of God concerni ng the Chri st and testified "to the Jews that J esus was the Chr ist. " He doubtl ess pursu ed the same course here that he did at Th essa lonica and other places-showing, first, by the scriptures that the Messiah for whom the Jews looked must suffer, die, and rise again from the dead; and, secondly, that these scriptures were all fulfilled in Je sus and that he is the Christ. (Acts 17 : 2, 3.)

Silas and Timothy had been left at iBerea, to whom Paul sent word from Athens to "come to him with all spee d" (Acts 17: 14, 15); but they did not reach him until here at Corinth. In the meantime Timothy had been sent to Thessalonica. If he joined Paul at Athens at all, he was sent from that place to Thessalonica; and if he did not r each Paul at Athens, he was sent from Berea to Thessalonica. It was upon his return from The ssa lonica with glad tidings from the chur ch that P aul wrote his first letter to the The ssa lonians.

The Effect of Paul's Preaching 6. "When they opposed themselves and blasph emed. " They railed

UTPon the apost le at the tho ught of Jesus of Nazareth being the Chri st . hose who reject the truth "oppos e themselves"; they are their own

grea tes t enemies. At Antioch, in Pisidia, Paul said: "Seeing ye thfrust it [the word of God] from you, and judge yourselves unworthy 0 eterna l life, lo, we turn to the Gentiles." (Acts 13: 46.) In this sense people condemn themselves.

"He shook out hi s raiment." Jesus commanded the apostlel'l to s~ake off the du st from their feet against those who would not re­ceive them. (Luke 9 : 5.) It was a J ewis h custom on going out of an unclean city and country to shake off the dust from their feet, lest

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they ·should be defiled by it. Paul did this at Antioc h in Pisidia. (Acts 13: 61.) .

"Your blood be upon your own heads; I am clean." This idea comes from the figure of the watchman on the wall s of a city. (See Ezek. 33: 1-9.) All through the Bible we are tau ght our r esponsi­bility to other s. Paul was respon sible "for the blood" (the salvation) of the Jews until he had declar ed un to them th e whole truth . When he had done thi s, he wa s "clea n, " or no long er r esponsible for their salvation.

We are all respon sible for the sa lvatio n of our fa milie s and neigh­bors to the extent of our ability and opportunity to teac h and influence them to obey God. This is a most serio us cons ideration.

"From henceforth I will go unto th e Gentil es." When the t r uth was presented clearly and strongiy and the people refused to obey it, the apostl es turn ed to tho se who would accept it. J esus t ea ches this.

While the church today must do all in its power to pres ent the gospel to the people, the people also must be made to f eel their own re­sponsibility. Tho se who do not realize their own respons ibility can­not be saved.

7. "Justus," as hi s nam e imp lies, was ju st and desired to see jus­tice done Paul and his colaborers . "One that wor shiped God." He was a pro selyte, but not a Chri stian. His hou se was close to the synagogue, and he thr ew it open to ·Paul, that he might continue to prea ch and teach there. Ju st us' house was not Paul' s lodging place.

8. "The ruler of the syna gogue ." The rul er s and lead ers of the people seldom accep t ed the truth; and when they did, th ey were the last to do so. At J er us alem the priests were among the last to be· come "obedient to the faith." (Acts 6: 7.) Crispus re versed this rule, being one of the first at Corinth to become a Chri stia n. He "beli eved in th e Lord with all hi s hou se." Nothi ilg is said here about Crispus being baptized, but he was baptized, bein g one of the fev, at Corinth whom Paul baptized with his own hand s. (1 Cor. 1: 14, 15.)

To beli eve in the Lord is t o accept and obey all the Lord's com· mands.

This is another exa mpl e of a whole hou se turning to God, but it is expressly stated that they all "be lieved in th e Lord"; hence there were no infants there.

'zed,, "Many of the Corinthians h ear ing believed, and were bap t1 • We know by what they did what Paul taught them to do to be

saved. They heard the wor d of God, they believ ed (Rom . 10: 17), and the y were baptized. That they r epent ed is shown from the fact that th ey believed in the Lord, who r equires repentance, an: from the fact that they turned to serv e God. This is in harmon t exactly with what the people did on P ent ecost, in Jerusalem; w~ the Samaritans, \·;hat the eunuch, what Cornelius, and what all toe numerous convert s recorded in Act s did. Pet er told the people "know assur edly," or to believe (Acts 2: 36); then to "rep_ent, · th~ and be baptized every one of you in the nam e of J esus Christ unto remission of your sin s." The way of sal vat ion was the same to a

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God Encouraged Paul ~- At this point Pa ul needed enco uragement; for no doubt the

Jew s who rej ect ed the truth, like other J ews, persiste d in persecuting him. By a vision in the night t he Lord said to him : "Be not afraid, but spea k and hold not thy peace ."

10. "For I am with thee ." Thi s is the reason the Lord give · why Paul should not be "11fraid." Th is was assurance of his per sona l safety for "no man shall set on the e to harm thee. " "For I hav e much people in this city." This was said to encoura ge him. "The Lord ca ll s them hi s peop le, just as J esus says, 'Other sheep I have, which are not of thi s fold' (Jo hn 10 : 16), referring to the Gentiles , who would believe on him when they should hear the gospel. Perr.ons of good and hon est hea r t s, as in th e parabl e of the sower, will believe when they hear; and such are called hi s people, prophetically, before th ey do believe." (Lipscomb.) God foresaw that many would · heed th e gospe l ca ll and become Christian s. whi ch they did.

Paul Taught the Church J 1. "A year and six mont hs." Thi s is longer than he remained at

any one pl.ace, so far as hi s stay in diff er ent places has been recorded, except at Ephesus and at Rome while a pri soner .

Cor inth was an importa nt and radiating center from whi ch _to ex ­tend the gospe l, and Paul remain ed there, "teaching the word of Goel among them ." Thi s mu st refer especia lly to his teaching th e disciples "to observe all thing s whatsoever" Christ had "commanded." (Matt. 28: 19, 20.) Referring to hi s letters, we learn what he taught them before writing to them. He tau ght th em to meet on the first day of the week (1 Cor . 16: 1, 2); he taught them to come toget her to eat the Lord's Supper (1 Cor. 11: 17-23); he t aught them to exhort one anoth er. to sin g and to pray togeth er (1 Cor. 14); and he taught them other thin gs as stated. Verses 12-17 state that "the Jews with one accor d ro se up against Paul" and soug ht to suppre ss the gospel by arraigning him before Gallio, the proconsul; these verses al so state the res ult of Paul's arraignment before Gallio.

QUESTIONS Give the subject. Repea t the Gold en T ext. Giv e the tim e, place and perso ns. Did you r ea d th e Devotiona l

Read ing ? Did you rea d the R efer enc e Ma -

t eria l ? Did yo u r ea d th e Hom e Reading? i\ rhat a nd w h ere was Corinth? Desc rib e this city , co mm ercially , , edu ca tiona lly. a nd r eligio usly_ cVas there a church at Corinth,

or were there Christians ther e, before Pau l pre.ached th ere?

Could t here be a chur ch anyw h ere before t he gospii l ha s be en Preached th e r e?

,} ~ en did Pau l go to Corinth? - W°hom cl!d Paul meet the re for the

f1rst time? OF what prov in c~ was Aquila?

259

Where w a s Pontus? '¥hy did Aquila and his wife lea ve

Rome? ,vh en did they bec ome Chris­

tians? 3 What thr ew th em and Pau l t o­

get h er ? What w as their tr a d e ? W h a t a da ge had th e Jews about

tea chin g th e ir sons a trade? What 1>urp ose did P au l 's trad e

se rve him? Wh at did Aquila and Priscilla

beco m e to Paul? 4 , vhere cl!d Paul beg in to teach?

Who were th e "Greeks " her e mentioned?

5 How was Paul enc ouraged? What was h e constrained to do? H ow cl!d h e show that J esus wa s

the Christ?

LESSON III ELAM'S NO TES OCTOBER 18, 1926

T o wh a t place ha d T imot hy b ee n se nt? "

"What n ew s did h e br ing P aul? 6 What did t he J ews do?

How do peop le y et " oppo se th em­s elv es"?

,v ha t d id P a ul do w hen the J ew s r ej ecte d th e t ri: th?

\Vb a t did he m ea n by being " clea n"?

To wh a t ext ent w as P .aul r espo n ­sib le for t he ir sa lvati on?

To what ex ten t are w e r espon­sib le for th e salva tion of peo­pl e ?

W"hen a r e w e ju s tifi a ble in turn ­Ing a wa y f ro m people ?

7 W ha t k in dness a nd ju s ti ce did J us tus s how P aul ?

Who wa s J us tu s ? s Wh o, as .a rul e, w er e th e las t to

t urn to t h e L or d ?

Wh o was a m ong th e first h ere to believe In t h e Lord?

How do w e k no w t ha t Crlsp1111 wa s bapt ized ?

H ow do w e know that th er e were no in fa nt s in his house hold ?

Wh a t di d ma ny of th e Cor in th ian s do ?

,Vhat shows th a t th ey r epe nt ed ? W hat w er e a ll r eq uir ed by a ll in ­

spir ed m en to do to be save d? 9 H ow w as Pa ul encou r,aged ?

10 W hy shoul d h e n ot b e a fr ai d? W hy s hould h e be enco urage d? I n wh a t sense ha d t he Lor d m a ny

peop le in th a t city? W ha t class of p eopl e h ea r and

ob ey th e gos pel? l1 Ho w lon g was Pa u l th er e ?

Wh a t was h e doing th e r e so long ? Stat e th e facts In ver se s 12- 17.

L ESSON Ill- OCTOBER 18

PAUL WRITES TO THE CORINTHIANS R ead: . 1 Cor. 12: 1; 13: 13. ,Lesson Tex t : 1 Cor . 13 : 1-13.

I CORINTHIANS 13. 1 If I speak with the tongues of men and of angel s, but have not love , I am become sounding br ass, or a clans· ing cymbal.

2 And if I have the gift of prophecy, a nd know a ll mysterie1 and all k n owledge; and i f I have all fa ith , so as t o remove moun• tains, but have not love , I am noth ing .

3 And if I bestow all my goods to feed the poor , and if I give my body to b e b u rned , but ha ve not lo ve , it profiteth me nothing.

4 Lo ve suff er eth lon g, and is kind; love envieth no t ; love vaunt• eth not itself , is not puffed up ,

5 doth not behave itself unseemly, se eketh n ot i ts own, is not provoked, taketh not account of evil;

6 rejoiceth not in unrighteousness , but rejo iceth with the truth; 7 beareth all things, belie veth all things, hop e th all things, en•

dureth all things. 8 Love n e ve r faileth: but whether th ere be prophecies , they shall

be do ne a w ay; whether there be tongues , they sha ll cea se; whether there be knowledge, it shall be done away.

9 For we know in part , and we prophe sy in p a rt ; 10 but when that which is pe r fect is c ome, th a t which is in part

shall be done away. 11 Wh e n I was a child, I spake a s a child , I felt aa a child, I

thou ght as a child: now that I am become a ma n , I have put away childish things.

12 For now we see in a mirror , darkly; but the n face to face: now I know in part; but then shall I kno w fully e ven a s also I Wal fully known.

13 But now abideth faith , hope , love , the&e three ; and the gr eate s t of these is love .

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Golden T ex t--"Now abideth faith, hope, love, these three, and the greatest of these is love." (1 Cor. 13: 13.)

Time-A. D. 57. Places- Paul wrote this letter from Ephesus to the church at

Corinth. Person s- Paul and t he Corinthian s. Devotiona l R eading- I J ohn 4: 7-13. R efer ence Matmialr--1 Cor. 1: 1-2; 5: 1; John 2: 10, 11; 4: 16-20. H ome R eading-

Oct. 12. M . Co nc<,rning SJJiri l ua l Gifts. 1 Cor. 12: 1-11 . 13. T. Di ve rs e Gift s but t he Same Spirit. 1 Cor. 12: 12- 19 . 14. W. Ma ny .\1e o11be rs b ut O ne Body. 1 Cor. 12: 20-31. 15. T. Chr is t a H e Ye lat ion of the F a th er . 2 Cor. 4: 1-6. 16. F. T he Go s pe l a.s P r ea ch ed by Paul. 1 Cor. 15: 1-11. 17. S. P a ul' s F are well to th e Corinthian Ch ur ch . 2 Cor . 13 : 1 -11 . 18. S. l 'c·1·rec 1 eel in L ov e . 1 John 4: 7-13.

HELPS AND HIN TS FOR TEACHERS Spiritual Gifts

We should re ad care fully 1 Cor. 12, 13 and 14, because in these chapt ers the apost le di scusse s "spiritual gifts." The Corinthians misurtderst ood the pur pose of spiritual or miraculous gifts, overesti­mated these power s, and were jealous of one another beca use of them. Paul devoted three chapters to their instruction on this sub­ject .

In the fir st pla ce, while once they were "led away unto those dumb idols," th ey now hav e been led by the Holy Spirit to acknowl­edg e that "Je sus is Lord." As idolat er s, they had "gods many, and lord s man y," which were nothi ng at all; "but now ," while "there !lre diver sities of g ift s," th er e is but one Spirit; "diversiti es of min­istration s," but one Lord; "diversiti es of workings," but one "God, who worketh all thin gs [th ese miraclous powers] in all [th ese dif ­fere nt person s]." Paul mention s next the different mira cles which differe nt ones could perform, and says: "But all these worketh the one and the sa me Spirit , dividing to eac h one sever ally eve n as he will."

They should not be jealou s of one another, because as the human "body is one , and hath many members, and all the members of the body, being man y, are one body; so also is Christ . For in one Spirit were we all baptiz ed into one body, whether 'Jews or Greek s, whether bond or free; and were all made to drink of one Spirit. For the body is not one member, but many." All the members of the human

· body are useful and fill their mission; so every one in Chri st's body -the chur -ch-has his mi ss ion . or work. None can be ignored or mistreated. but "th e members should have the same care one for an­oth er. " "Now ye ar e the body of Christ, and severally members

. ther eof. And God hath set some in the church. first aoostles, secondly Prophets, thirdly t eachers. then miracle s, then gifts of healings, helps . governments , divers kind s of tongues." All in the church were not apo tl es. a ll were not pro phets, all were not miraculously endowed te_achers . all could not work miracles, etc.; but all were in the body, with th eir respective mi ssions.

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The Purpose of Spiritual Gifts Before the complete revelation of God's will , and especially in the

absence of the inspired apostles , the se miraculou s gi fts were nece ssary to guide the new disciples into all the truth; but they wer e only means of r evealing and confirming the truth for the edification of the church, and were not th e end, or consummation, for which the church was established .

Moses worked miracle s to convin ce the Israelites that God had sent him. (S ee Ex. 4: 27-31.) Th e chi ef ben efit of all this to the children of I srae l came through th eir faith, which led them to fol­low Moses out of Egyptian bond age. J esus worke d mira cles to con­vince the world that he is th e Son of God and the Chri st (see John 3: 1, 2; 5: 36; 14: 11 ; 20: 30, 31) ; God worke d miracles through the apostl es to coniirm th e truth which th ey preached (Heb. 2: 1-4); but the la st ing benefit to the world is the gospe l t hu s es tablished, faith in J esus as th e Ghrist. and th e chur ch, or body of Christ, which sp rin gs f ro m th e gospe l as th e fruit from seed.

Wh en the whole truth had been r evea led and enough miracles performed to confirm it. ther e wa s no further need of miracles, and they ceased; but the church, in all it s harmoni ous a nd beautiful spiritual proportion s, remains. Th e props, stays, and sca ffolds so nece ss ary to th e erection of a building ar e all 1·emoved when the building ha s been .completed. So Paul sai d to th e churc h at Corinth during this mira cul ous period: "But desire ea rn estl y the greater gifts. And a still mor e excellent way show I unto you."

Our les son g ives th is "mor e exce llent way" and shows what r e­mains since miracles have cea sed. Faith, hop e, love- these r emain.

EXPLANATORY NOTES

The Greatness of Love 1. To "speak with the tongues of men and of ang els" was a

miracle. "And they were all filled with th e Holy Spirit , and began to speak with other tongue s, as th e Spirit gave them utterance." (Acts 2: 4.) God miraculou sly endowed men to speak with tongues which they had never learn ed , but this miracl e did not make them necessarily morally or spiritually better. God wrought miracles through one man upon anoth er without making eith er necessarily morally or spiritually better . God made the "dumb ass" upon which Balaam rode sneak "with man' s voice and stayed th e madness of the prophet" (2 Pet. 2: 15, 16). but not for the moral or spiritual benefit of the ass. Then when Balaam reached Bala'k , the king of the Moabites, and for "th e hir e of wrongdoing" tried his best three times to curse God's people, God chan ged the curse into a blessing and made Bal aa m bless th e I sr aelit es thr ee times (Num. 24: 10: Deut. 23: 3-6) ; but thi s did not mora lly and sp iri t uall y benefit Balaam . and he soon perish ed for hi s wick edne ss (Num . ,ll: 7. 8). The Spirit of God came upon Saul' s men an d upon wicked Saul him­self and mad e them prophesy. bu t for that t hev were no hette1·. (1 Sam. 19: 18-? 4. ) The apo stl es th emRelve:;; and oth ers. althoug-h mi­raculously endowed. wer e not mad e direc tl y morally and sp irituallv better l>P.ca " ~f! nf this; for Paul savs he had t o denv hims elf . fig-ht sin . buff et hi s body and bring it in w bj ection to thP goRpel. le~t

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OCTOBER 18, 1925 FOURTH QUARTER LESSON Ill

he sho uld be fina lly rejected by the Lord. (1 Cor. 9 : 27. ) Jes us himself, who had the Spirit of God without measure, was tempte d in all points as we are and had to resist Satan and overcome tem p­tation, for he was without sin. If God by mirac ulous gifts or en­dowments made some morally and spiritually better and did not so bless all, he is a "respecter of persons;" but he is "no respecter of persons ."

Love is an act of one's own heart. Persons can Jove God and men or not as they choose. They become morally and sp iritually better as they control their affections and set them on things above, and not on things on the earth . Their moral and spiritual condi­tion depends upon the action of their own will. God can make an irresponsible ass and wicked men "speak with the tongues of men and of angels," but he does not force people to Jove him an d t o love men. They must choose for themselves to Jove God and others. They do this of their own accord . So unless a man loves God and loves men, if God does cause him to speak with tongues, etc., he is nothing more than "sounding brass, or a clanging cymbal," so far as his own worth and spiritual good are concerned.

We know what cymbals are and what a clanging sound they make. The "sounding brass" doubtless meant a brass trumpet . Then there was something worth more to these Corinthians than the power to perform miracles, and that was the action of their wills in purposing to serve God with reverence and awe and their individual control of their own hearts in loving God and men. There is no further l)e­cessity for miracles, and they have ceased; but the work of faith, labor of love, and patience of hope as duties, privileges, and blessings remain for us all through time.

2. The "gift" (gifts) of this verse--prophecy, miraculous knowl­edge, and miraculous faith--cou ld be bestowed by God's arbitrary power and would not necessarily benefit those exercising them. With­out love these gifts were nothing to those upon whom they were be­stowed.

3. "And if I bestow all my goods to feed the poor ." A man may give all his goods to feed the poor, with no reference to God and Je sus and without love for God or men . He may do so that he "may have glory of men ." When he does so with this motive, Jesus says he has no reward with th e "Father who is in heaven." (Matt. 6: 1-4.) A man is not a Christian, then, simply because he gives hi~ goods to feed the poor and his money to endow orphan asylums, \Vldows' home s, colleges, and even to buifd hou ses of worship. He may do all this without love, in pride, and for his own glory. A man cannot amass large fortune by fraudulent or even questionable mean s and revel in it while he lives and will it after he dies to some charitable institution , as a sor t of bribe to the Lord, and yet be saved in heaven. On the other hand, a man cannot be a Christian and be save d without being generous. libera l, and helpful to others, and espec ially the needy; but all his gifts and helps must be be­stowed in the name of Christ in a humbl e. and not ostentatious, man­ner-;;-not grudgingly, either, but cheerfully and "of a ready mind ," for God loveth a cheerful giver."

Also a man who loves God properly will forsake all that he has ~nd la:v down his own life for Christ's sake. yet he may give his body to be btun ed" through some other motive than love for God

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LESSON III ELAM'S NOTES OCTOBER 18, 1925

and for some other than the cause of Christ, and this sacrifice will . profit him nothing. Thousands have given their lives for their coun­. try, but they will not be saved in heaven simply because they have done this.

All service must be rendered in the name of Christ and spring from reverence, awe, and love for God.

What Is Love? 4-7. What, then, il!I love? The Authorized Version says "charity,"

but it is more than what is commonly called "charity." The Revised Versions, both Oxford and American, say "love."

With most people "love" ordinarily means an animal passion, or a peculiar preference or partiality for some object or person. In Greek one word expressed love between the sexes , and quite a different one was used to express the idea or principl e mentioned here .

In the New Testament "love"-God's love for us, our love for God, and our love for one another-is an active principle, and not an animal passion. We are commanded to love God more than we love father, mother, wife, children, houses, and other possessions; we are commanded to love one another as Christians "fr om the heart fervently" (1 Pet. 1: 22), to love our neighbors a s ourselves, and to love our enemies. (Matt. 5: 43-48.) That high and sacred principle which lifts us above earthly poss ess ions and selfishn ess and prompts us to obey God and serve him at any hazard is love.

"God is love"; that which he has done for the r ace in mercy, grace, and goodness--in every way, and especially in sen ding Jesus to die to save men-is love. "Hereby know we love, because he laid down his lifo for us: and we ought to lay down our liv es for the breth­ren ." (1 John 3: 16.)

When we love God, we will obey him; when we do not obey him, we do not love him. ".For this is the love of God, that we keep his commandments." (1 John 5: 3; see also John 14 : 15.) When we serve men, we love them; when we tr eat our brethr en, our neighbors, and our enemies as God directs, we love them; and when we do not so treat them, we do not love them. (S ee Rom. 12: 17-21; 13: 8-10; 1 John 3: 17, 18; 5: 2.) Faith without work s is dead, and there is no love without deeds of service.

These verses personify love, tell what love does, what it does not, and how it behaves und er all circumstance s, or how he who loves God and men acts . He who does not so act does not love.

"Love suffereth long" with the mi stakes and :(.iults of others, but admonishes the disorderly, encourag es the fa'fht-hearted, sup­ports the weak, and is long-sufferin g toward .all. (1 Th ess . 5: 14.) "For love covereth a multitude of sins." ( 1 P et . 4: 8.) Love is P!l· tient and forbearing. It does not uphold and encourage a man in sin , but rather helps him out of it.

Love "is kind." "Love worketh no ill to hi s nei ghbor," renders "to no man evil for evil," prays for enemies, and does good to all men.

"Love envieth not," but rejoic es with those who rejoice ( Rom, 12: 15) and with those who ar e "honored" (1 Cor . 12: 26). EnVY is a low and mean principle which originated with Satan. Ther

1~

is nothing too sneaking, low , and mean for it to do. Love wishes a 264

OCTOBE R 18, 1925 FOURTH QUARTER LESSON nr

well and rejo ices over the rea l good of any one . God forbids that a man should r ejoice at the downfall of even an enemy . (Prov. 24: 17, 18.)

"Love vaunteth not itself." It is retiring , doe s not push itself forw ard, and is not wise in it s own conceit.

Lov e "is not puffed up [or infl ate d with pride]." It is not proud an d vain. It minds not high th ings, but condescends to things that are lowly. (Rom. 12: 16.)

Love "doth not behave it self ur..seem ly ." It is truly polite and cour­teous to all, is of good and gentle man ners , and behaves on all oc­cas ions in a becoming way.

" Love seeket h not his own." It is purely un selfish and seeks the good of all.

Love "is not provoked," but. on t he other hand , "taketh not ac­count of evi l." It possesses a smooth and even temp er, does not al­low the evils of others to provo ke it , and frets not becau se of evil­doers. (Pr ov. 24: l!f.) N eith er does it tl;iink evil, devise evil, or help or circulate evil.

Love "rejoi cet h not in unri ght eou,;ness , but r ejoiceth with the truth." H e who loves erro r and r ejo ices in sin does not love God and men: he who does not r ejoice over the advancem ent of truth does not love God and men.

Love "b eareth all thin gs ." It is not faultfinding and censorious, but is patient and strives to helo all out of error and sin .

Love "b elievet h a ll th ing·s." It not only sees the good there is in others. but believes all the tr uth-every word of God.

Love "hopeth all thin gs." It hopes for or des ire s and exp ects to receive all God ha s promi sed. It nevP1· doubts a single pr omis e he has made. We ar e save d by hope . (Rom . 8: 24.)

Love "endur eth all things" for the truth's sa ke- privations, the contra dict ion of sinner s. persecut ion, and death. Love does all th is.

8. "L ove never f ailet h." Th e one who properl y loves God and men will not fail in hi s duty; but th e apo stle means here that love abid es, while som ething- else ceases . These miraculou s g-ifts of the Snirit--nrophesying-. spea king with t ongue s, and miraculous knowl ­e?ge-w ill cease . or be done awa:v. when they have filled th eir mi s­sion or served th eir purpose; but love will never be done away .

Whe n Miraculo us Gifts Cease 9, 10. These verses state when th ese miracu lous g ift s will cease

-"wh en that w "ch is perfe ct is come ." "That which is perfect" is the complet e re ealed will of God-"That the man of God may be ~~mplete, furni shed completely unto every good work." (See 2 Tim .

· 16, 17.) Th e will of God was not r evea led or the Scriptures were not giyen fll at once an d a ll t hroug h one prop het or apostl e, but throu gh dif-

erei:it prophets and apo stles and at different times. God gave one ~ rti on by one pro phet : anoth er nor ti on. by another prophet . (See n eb. 1: 1, 2; see al so Eph. 4: 11-16. ) H ence , Paul says here : - "We know in pa rt , and we Prop he sy in part." Th ey knew "in part" until the -complete will of God wa s rev ealed t o all. and miraculous .. gifts \Vehre neces sary to the revel atio n and confirmation of the truth ; but w en the compl ete wi ll of God was made know n to all , it was to r e-

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LESSON Ill ELAM'S NOTE S OCTOBER 18, 1925

main for ever as man 's guide; and hence there is no further need of miraculous gifts to mak e known an d confirm the will of God. So, then, "that which is in part" was don e ·away and "that which is per­fect" remains.

11. The state of childhood menti oned here was when the will of God was thus being revealed in part s. These mira culous gifts over which the Corinthians wer e di sturbed and envious of one another were the "childish things" of which Paul her e speaks and which were to be put . away, and th e complete will of God and the per fecte d church were the things of the man and the things to remain .

12. "For now [whil e the will of God is being revealed] we see in a mirror, darkly ." "We see in an enigma, in which one t hing answers or stands in corresponden ce to, or as t he r epr esentative of, another, which is in some r espect s similar to it." (Clarke.) " But then," when the complete will of God ha s been revea led, we will see "face to face," or understand fully and see clearly every thin g in God's will as it is. "Now I know in .part [whil e- God' s will is being revea led in parts]; but then [wh en God' s complete will is r evea led] shall I know fully [God's will-and know, too, who are Christ ian s by the will of God] even as also I was fully known [by the same test]."

I do not know what this mean s if thi s is not it and if Paul does not mean that the complete will of God r eveal ed is the standar d by which we are to know or ap prove one another ::tR Chri ,;Lians. He certainly has no reference whatever to our futuT e ex istence in heaven, for that is not und er consideratio n.

That Which Abides 13. "But now"-after miraculou s gifts have serve d their pur­

pose and have ceased (ver se 8) ; after the complete r evelation of God's will has been given; and aft er the church ha s attained "unto the unity of the faith, and of th e knowledge of the Son of God, unto a full-grown man, unto the measure of th e stature of the fullness of Christ.!' and is a•ble to make "th e increase of the body unt o the build· ing up of itself in Jove" (Eph . 4: 13, 16)- after all this, "abideth faith, hope, love, these three." The y remain . they cannot cease .

"And the greatest of th ese is love." Faith takes God at his word and believes all he say s, hope joyfully expects the fulfillm ent of all his promises, and love obeys him and serves men. Faith and hope relate more parti cularly to one's own benefit. but Jove seeks the ~eneral good of all men. Love is the fulfillment of the law. Faith believes it , hope expects it s promises, but love fulfi it .

QUESTIONS Give the subject. Rep eat th e Golden T ext. Giv e the tim e , place . and persons. Did yo u r ea d th e D evotional

Read ing? Did you r ead the R eference Ma -

terlal? Did you r ead the Home Readi ng? What mi su nderstanding did the

Corinthians ha ve of spiri tu a l gifts?

What had the y been led to ac­knowledg e ?

266

·wh a t lesso n is drawn by the com· paris on be tw ee n the human bo dy and the chur ch?

H ow h ad God set th e members In th e chu r ch?

For what purp os e wer e all these m ira culou s g ift s or endo'lf· m ent s?

F or wh a t purp os e did Moses a.nd J es us work miracles?

Wh at benen t now do we derlV• from Ch r ist 's m irac les?

Wh en dlcl miracl es ceas e ?

OCTOBER 25, 1925 FOURTH QUARTER LESSON I\ '

W ha t is t he "more excellent way"?

1 Exp la in why one who spoke "with the tong ues of men a n d of angels" w.as n othing without love.

(Le t th e t eac her s ee th a t lh ese examp les of proph esy ing by wick ed m,en are given an d th e co rr ec t idea r eceiv ed .)

What is . "sou nding brass " '? Wb a t are " cymba ls"?

2 Why is one who cou ld ex ercise the "gifts" of this v erse n oth­ing wit h out love?

3 Show how one can giv e all hi s goo ds t o fe ed th e poor without being a Ch r istian.

Can he b e a Christian, th en , with­out helping th e poor and being libera l ?

In wha t spirit and in w hose name m ust one give?

Can one r efu se to give up his life for Ch ri s t and be a Ch risti a n and be saved?

In wh a t w a y may he g ive his "body to be burn ed" and no t be saved?

4-7 W hat is love? 'i·Vhat does one do wh en he love s

God ? What do es on e do when he loves

m en ? What is me.ant by "s u f'fereth

long "? What is meant by "vau n t eth not

its elf"? What is m ean t by "is not pu ffed

up"? How does love behav e ? What d oes it not seek? Of wh at does it take no a cco unl ~ In wh a.t do es it not rej oice? With wh a t do es it rejo ice? ·what is m eant by "beareth a ll

t hings "? \Vhat is m ea nt by "be lieveth a ll

things "? \Vhat is meant by "hopet h all

things"? \Vhat is meant by "end u r eth a ll

things"? T o sum up, state from the se

verses what love . do es not do an d what it does .

8 What is m eant by " love n eve r f a ileth"?

9, 10 When did these mirac u lous gifts cease?

What is m ea nt by "th.a t whic h is perfe ct," and wh en did it come?

11 What corresponds to the child­hood state o! this verse ?

What corresponds to the state of manhood?

12 St a te th e m ea ning of this ve rse . 13 What r emain?

In what r espec t Is love grea t er than faith and hope?

L ESSON I V-OCTOBE R 25

PAUL IN EPHESUS

Read : Acts 18: 18- 19: 41. L esson Text: Acts 19 : 23-3-1.

ACTS 19. 23 And about that time there arose no small stir concerning the Way.

24 For a certain man named Demetrius, a silversmith, who made si lver shrine s of Diana , brou ght no little bu s ine u unto the craftsmen ;

25 whom he gathered together , with the workmen of like occu­pation, and said , Sirs , ye know that by thi s bu s ineu we have our wealth. A

26 And"' · see and hear, that not ,alone at Ephesus, but almoat thr oughout a ll A s ia , this Paul h a th persuaded and turned away much people, saying that they are no gods, that are made with hands:

27 and not only is there danger that thi s our trade come into d is repute ; but also that the temple of the great godde u Diana be made of no account, and that she should even be deposed from her ma gnifi cence whom all A si a and the world worahippeth . ·

28 And when they h e ard this they were filled with wrath, and crie d out, say ing, Gr e at is Diana of the Ephe sians .

29 And the city wa s filled w ith the confusion: and they rushed with one accord into the the at re , having seized Gaius and Ari starchus , men of Macedonia , Paul's companions in travel.

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LESSON IV E LA M'S NOTE S OC TOBEI{ 25, UJ25

30 And when Paul was minded to enter in unto the people, the diaciplea suffered him not.

31 And certain alao of the Asiarcha, being his friends , sent unto 11.im and besought him not to adventure himself into the theatre.

32 Some therefore cried one thing, and some another: for the aaaembly was in confusion; and the more part knew not wherefore they were come together.

33 And they brought Alexander out of the multi tude, the Jewa putting him forward. And Alexander beckoned with the hand , and would have made a defence unto the people.

34 But when they perceived that he was a Jew, all with one voice about the apace of two hours cried out, Great is Diana of the Ephesians.

Golden T ex t-"The love of money is a root of a ll kinds of evil." (1 Tim. 6: 10.)

Tim e- A.D. 57. Pla ce- Ephe sus. P ersons- Demetrius, A lexa nder, the town cler k, Pau l, and others. Devotional R eading-I sa. 55: 8-13. Ref erence Materiai-Act s 18: 18 to 19 : 41. Home R eading-

Oct. 111. M. Paul a nd Ap ollos in E ph es u s . Acts 18: 18 - 28. 20. T, P a u l and th e Bap ti s t' s Discip les. Acts 19: 1-1 2. 21. W . P a ul a nd th e l\,f,agicians . Acts 19: 13- 22. 22. T. Th e Silv er smith s' Riot. A cts 19 : 23 - 34 . 28. F. Th e Rio t ers R eb uk ed. Act s 19 : 35 -41. 24. S. l-'a ul \:\'r it es t o th e Eph es ian Chur ch. Eph . 1: 1-14 . 25 . S. Th e B lesse d St ate of th e B e li ev e r. I sa ia h 5,;; 8 -1 3.

GEOGRAPHICAL NOTES Ephe sus wa s the capital. of the Roman prov ince of Asia a nd t he

greatest city of Asia Minor. H ere was erected the temple of Diana , one of t he seven wonders of th e world, and her e mag ical arts pre­vailed . (Acts 19: 18-20.) "The inhabi ta nts were noted fo r their licentiou s and lu xuri ous life, for the cul tivation of ma gical arts, an d for the fanatical worsh ip of the Asiatic Art emis, the pe r soni fi­cation of exuberant natural prod uction ." Mor e will be learned about Eph esus as th e lesso n proc eeds.

HELPS AND HINTS FOR TEACHERS

Paul Goes to Ephesus • After a stay of eig hteen month s, Pa ul left Cor mth for Syria.

(Ac ts 18: 8.) He stopped at Eph es us . pr eac hed in the synagog ue of the J ews, left Aquil a and Pri scilla there, and gave a promise to return if it should please God for him to do so. (Acts 8: 19-21.)

Paul land ed at Caesa r ea, "w ent up and sa lut ed the churc h, and went down to Ant ioch " (v erse 22), hi s home chu rc h. He "spent some time there." (V erse 23.)

From Antio ch he had gone on two miss ionary journey s , and to that church he had return ed and mad e th e r eport of his wo1·k (Acts 13: 1-3; 14: 26-28; 15: 40 .)

Now he starts out from there on a third journey. On thfs journey he "we nt throu gh the r egions of Galatia , and Ph ryg ia, m

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O1.,T0~lilR 25, 1926 FOUR 'l'H QUARTER LESSON l V

order, establishing all the disciples." (A:cts 18: 23.) "Havi ng passed through the upper country," he went to Ephesus.

He had purposed before this to, preach in Asia, but was "fo:r­bidden by the Holy Spirit." (Acts 16: 6.)

The Beginning of the Church at Ephesus Apollos, "a n Alexandrian by race, an eloquent man, ... and . mig ,hty in th e scr iptures," had pr ecede d Paul to Ephesus. But

Apollos knew only t he baptism of John; and "when Priscilla and Aquila hear d him, they took him un to them, and expo und ed unto him the way of God more accurately." Leaving Ephesus, Apollos went to Corint h, commended to the disciple s there by letter from the brethren in Ephesus. (Acts 18: 24-28.)

At Ephesus, Paul found twelve other "disciples" who knew only the bapti sm of John, and these he taught "the way of God more accurate ly."

Paul's first work at Ephesus was to correct the errors in the disciples he found ther e. This was most important, and from Paul's inspired example we may learn the lesson that, above all and first of all, the errors and wrongs in the church must be corrected before we can hope to accomplish much with other s. (A cts 19 : 1-7.)

Paul's work among the Jews, his teaching in private houses anc! for two year s in the school of Tyrannus, the "special miracles " he performed, hi s exposure and discomfiture of seven exor cists, and the burnin g of the books of many who "pra ct iced magical arts" to the cost of about seven thousand and five hundr ed dollar s in our money (if . a piece of silver is fifteen cents) , his purpose to "see Rome," hi s sendin g Timothy and Erastus into Macedonia, whi le he rema ined in Asia for a while, are related in Acts 19: 1-22. "So might ily grew th e word of the Lord and pr evailed."

Paul remained at Ephesus three years and built up a stro ng church, and preached the gospel in the surrounding country.

EXPLANATORY NOTES The Stir Concerning the Way

23-28. The "adversaries" of whom Paul spoke soon manifested them selves, for "about that time there arose no small stir concerning the Way." Thi s was brought about as follows: "A certain man nam ed Demetriu s, a silversmith, who mad e silver shr ines of Diana , brought no little business unto the craftsm en; whom he gathered together , with the workmen of like occupation, and said, Sirs, ye know that by this business we have our wealth. And ye see and he!)-r, that not alone at Ephesus, but almost throughout alJ Asia , this Paul hath persuaded and turned away mu ch people, saying that they are no gods, that are made with hands: and not only is ther e danger that this our trade come into disrepute; but also that the temp le of the great goddess Diana be made of no account, and th

1at she should even be depo sed from her magnificence whom

a I Asia and the world wor shipeth. And when they hear d this thfey were filled with wrath, and cri ed out , saying, Great is Diana 0 the Ephesians." f

1 "Diana" was the goddess of the Ephesian s, whose image they said

e I down from heaven. (Verse 36.) 269

LESSON IV ELAM'S NO'l'ES OCTOBER 25, 1925

This temple was one of the seven wonders of the world "and the glory of the city of Ephesus. It was four hundred and twenty­five feet long and two hundred and twenty feet wide. All around this vast space stood a row of white marble columns sixty feet high and less than four feet apart. They were one hundred and twenty in number, and th ey supported an entablatur e of vast marble slabs which constituted the roof of the per istyle. The int er ior was adorned with paintings and sculp tured figures wrought by t he most famous artists of antiquity, and an inner sanctuar y containe d a rude image of a many-br easted woman, the symbol of fecundity , which was believed to have been dropp ed down from heav en by Jupiter. Three or four temple s like Solomon's could hav e been placed within the circuit of its magnificent colonnade . No wonder that the wrath of the heathen populace was kindled against Paul , when ·it appeared that by his preaching this magnific ent structure was t o be brought into contempt." (McGarvey.)

In the above speech Demetrius state d clearly the facts in the case: Paul taught this, and there was danger of these men losing their craft, their goddess, and her temple. Th ese "silver shrines of Diana" were miniature repr esentation s of this t emple inclosi ng a small image of the goddess. The sale of the se brought no little gain to the craftsmen. Like many profe ssed Christians, they had turned religious things into a way of gain . Demetriu s, in his speech, put his business first and his religion second: (1) "Our trade" is in danger, (2) "the temple of the great goddess, " and (3) the goddess herself.

29. "And the city was filled with the confusio n." The cry of the craftsmen mentioned in the previous ver se, "Great is Diana of the Ephesians," stirred up the mob and raised thi s riot . They "seized Gaius and Aristarchus, ... Paul 's companions in travel," and rushed them into the theat er. "This theater wa s built on the side of a lofty hill, with the seats rising in long success ions one above another, and, like all similar edifices among the ancients, was entirely open to the sky." (Hack ett. ) "They ru shed into the theater because there was not room in the narrow streets common to all Asiatic citie s for such a multitude. That theater still remains, with its marble seats intact, by far the best-pr eserved ruin on the site of Ephesus. It was capable of seat ing several th ousand spectators. When the author visited the spot in 1879, he took a olemn pleasure in standing on one of the highe st tiers of ma rble seats and !che­peating to hi s companions th e speech of th e town cler k, wh1

follows below ." (McGarvey .) 30-34. Paul was a brav e, heroic man. Wh en he kn e,v his com·

panions had been dragg ed by the mob into the theater, he "wa• minded to enter in unto the people." He wa s not afraid. He would not .have his companions suffer in hi s stea d, and he would use t\ 8

occas ion to pr each the gospe l to th e people. Yet he was not rased, and yielded to the judgment of other s. "T he di~cip les suffer him not." Some of these who were not di scipl es, but Pau l's "frien~S. .sent unto him and besought him not to adventure him self into ,J theater." "They had two objects: (1) Th ey did not wish Pa hurt; (2) his pre sence would excite t he fury of th e mob and rt:ndef it more difficult to restrain them. " (Lipscomb.) Th e ]earlers st1rr up this mob and direct ed it as they would hav e it , but "the a

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sem bly was in con f usio n ; and the more part knew not wherefore they were come together." Th e Jews put Alexander forward. These heathens knew the Jew s were opposed to their goddess, and it was no difference to them whether th ose who opposed her were Jew s or Christians; so they drowned out Alexander's voice, and "all with one voice about the space of two hour s cried out, Great is Diana of the Ephesians."

The Mob Quieted and Disbanded (Ver ses 35-41.)

"The town clerk " was an officer of conside rable authority, and, it is said, stood next to an officer about like our ma yor s. He kept a record of th e affair s of the cit y an d mad e proper r eports to the authoritie s. Wh en the mob had expe nded its energy and forc e in this outcr y for two hours, he then quieted the mu ltitude by the very judici ous speec h whi ch follows. He exhorted them to be qui et, be ca use all, he sa id , kn ew "that the city of the Ephesians" was "templ e keeper of th e grea t Di ana, and of the im age which fell down from Jupiter ." Th ey believed this image fell fr om Jupit er . He thus a ss u re d them that there was no danger that her wor ship wou ld be for sa ken .

36. Sinc e th ese things could not be gainsaid, they should "do nothing rash."

37. "Fo r ye have br ought" into the theater "these m en"- Gaiu · and Aristar chu s-a nd they "are neither robb ers of temples nor bla sphemer s of our godd ess ." He passe d over th e charge that these men denied that there were gods made with hands , but his statement seemed satisfactory to "the more part ," who knew not wh y they were there.

38. He th en sugges t ed the proper way of settling any differen ces betwe en Demetriu s, hi s f ellow-craftsmen , and others: If they had any charge to make aga in st any man , let them do it in the courts and before the proconsuls. This was calculated to ca use the mu l­titude to hold Dem etriu s and his craft sme n responsible for t his riot.

39. Not only this , but other matter s should "be settl ed in the regu lar assembly"-the lawful assembly-and not by mob violence .

40. It was an offense against th e Roma n government. or law. to \ncite a riot; and, therefore. the t ow n cler k sugges ted that th ey were in danger of being ac cused of riot , and they would not l,c able to give any caus ei for it.

41. Having qui eted the mob by t hi s speec h. he rlirn1issed t he as'sembly and order was restored. "This spee ch i · a model of Popu lar haran gue. Suc h excitement on the part of the Ephesians wa s un di g-nified, as they stoo d above all suspk ion in religiou s matter s (verses 34-36 ) ; i t was unju stifiab le, as they. could establish not hin g aga inst the men (verse 37); it was unn ecessary , a s ot her means of re~r ess were open to them (ver ses 38. 39): a nd , finally . if nPither Pride nor ju stice avail ~d anythin g, f ear of the Roman power should rest rai n them." (Hack ett. )

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LESSON V ELAM'S NOTE S NOVE MBER 1, 1925

QUESTIONS Give th e subj ec t. R epeat th e Gold en T ext . Give t he ti m e, place , a nd per so ns . Did yo u r ead th e D evotion a l

Re a ding? Did you r ea d t h e R efer ence Ma -

t eri a l? D id yo u r ea d t h e H om e R ead in g ? W ha t a nd wh er e was E ph es us? W ha t w ond er of th e w orld wa s

th er e ? ·w bat was th e charac ter of its in­

ha bi ta nt s ? To wh a t count ry d id P a ul go f rom

Corinth? W her e did h e s top on th e way ? W hat did he do th er e a t t his tim e ? W hom a nd wh a t did he leav e

th er e ? Fro m wh a t chur ch did Pa ul go

as a mi ss ionary? W hy ha d h e n ot p r eac hed b efor e

a t E ph es us? H ow d id th e chur ch t h er e sta r t? R ela te th e f ac t s of P a ul's w or k

th e r e up t o th is lesson. 23-2 8 H ow d id th e " a dv er sari es"

m a n ifest t hem se lves? St a t e a ll th e fact s and poin ts of

D em etri us' sp eec h. Wha t eff ec t d id It h ave up on hi s

a udi enc e ? D esc rib e th e t emp le of Di a na . ·w ho was Di a na ? W ha t w ere "s ilv·ar shrin es?" In w ha t parti cul a rs a r e so m e pro­

f ess ed Ch r is tians li ke th ese cra ft sm en?

20 Wh a t fill ed th e cit y with con­fusion?

Whom did th e mob s eiz e ?

vVh er e did th ey asse mbl e ? Des crib e the t h ea t er.

30 W ha t d id P a ul Int end to do? W"hy would h e go in th er e ? Wh y did h e not g o ?

31- 34 '\Vbo w er e th ese office r s ? Vil1a t word did som e of t hem sen d

to Pa ul ? \-Vhy did th ey not wa nt Pa ul to

v ent u r e int o t h e th ea t er ? ,vh a t d id th e multitude cry? vVhy w er e th ey in confu sion? ,vho m did th e J ews put f orth? W hy did t hey put a ny on e up to

s peak? ,vh,a t e ffect did t his have upon

t he m ob ? W ha t w er e t he du ties a nd author­

ity of th e to wn clerk? Wh a t d id h e do on th is occ as ion? ,v ha t poi n t clid he m a k e In this

vers e as to th eir r eligion? , ,V11y sh ould th ey do "n othing

ras h" ? Wha t poin t d id he mak e in this

ve r se In favo r of Ga ius and Ari s t a r chu s ?

Wh a t did h e say was th e proper way t o se tt le t h eir difficulties?

1-n1 0, th e n, wa s r es pons ib le for this r iot ?

Wh a t else cou ld be s ettl ed In the th e lawf ul ass embl y?

Why w er e th ey in cla ng er of of­fend ing th e R oma n a utho rities?

Wlrn t effec t did thi s speec h have u pon th e m ul t itu de ?

·w hat did t he tow n cle rk th en clo? State th e lea ding f ea tur es of this

sp eec h as pnp11la r ha r a ngu e .

LESSON V - N OVEMB ER 1

THE FIGHT AGAINST STRONG DRINK (World's Temperance Lesson)

Read: Eph . 6: 1-20 . L esson Tex t : Eph . 6: 10-20.

EPHESIANS 6. 10 Finall y, b e strong in the Lord , and in the strength of hia might.

11 Put on the whole armor of God , that ye may be able to stand against the wiles of the devil.

12 For our wre s tling is not against flesh and blood, but against the principalities, against the powers , against th e world-rulers of this darkness , ag ai n st the spiritual hos ts of wick e dn ess in the heavenly place s .

13 Wherefore take up th e whol e armor of Go d , that ye may be able to withstand in the evil da y , and , having done all, to st and.

14 Stand therefore, ha vi ng g irded your loins with truth, and having put on the hreastplate of righteousne ss .

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NOVEMBER 1, 1925 FOURTH QUARTER ~SON V

15 and having shod your feet with the preparation of the gospel of peace;

16 withal taking up the shield of faith, wherewith ye shall be able to quench all the fiery darts of the evil one.

17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God:

18 with all prayer and supplication praying at all season• in the Spirit, and watching thereunto in all perseverance and supplication for all the saints,

19 and on my behalf, that utterance may be given unto me in opening my mouth, to make known with boldneu the mystery of the gospel,

20 for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak.

G.olden Text-"Be stro ng in the Lord, and in the st rength of his might ." (Eph. 6: 10.)

Tim e-About A.D. 63. Place-Paul in prison, at Rome, writes to the church at Ephe sus. Persons-Paul and the church at Ephesus. Devotional Reading-Psalm 94: 1-8. R eferenc e Mat erial- Isa. 5 : 12-14, 22, 23; 28: 1-8. Home R eading -

Oct. 26. M. 27. T. 28. w. 29. T. so. F . 81. s.

Nov. 1. S.

Obedi en ce t o Law . Ep h . 6: 1- 9. Arm ed for th e E vil Da y. Eph . 6: 10-20 . An Army Lo s t Thro ug h Drunkenness. 1 K ings 20: 13-21. A Kingdom L os t Through Drunkenn ess. Da n. 5: 1- 9, 3 1. Is ra el Des tr oye d by Drunkenness . Amos 6 : 1- 8. W a t c hfuln ess a nd Sobri ety . 1 Th ess. 5: 1-11 . Th e God of th e Wid ow and the Fa t h erl es s.

HELPS AND HINTS FOR TEACHERS

Temperance

. Temperance is taught clearly and strongly thro ugh th e entire B\ble. "And they that are of Christ Je sus have crucified th.e flesh with the pa ssions and the lu st§._J hereof ." (Gal. 5: 24.) We are also exhorted to put to death our members which are upon th e earth. ( Col. 8: 5-17.) Self-control is the dividing line bet ween the animal and the mora l, the fleshl y and the spiritual. Cont rolle d by his flesh , a man is a mere animal, and even brutish. Peter speaks of some as "b orn mere animals." (2 P et. 2: 12.) " F or the mind of th e flesh is death; bu t th e mind of the Spirit is life and peace." (Rom . ~: 6.) Untold misery , un speakable sufferin g, and unhappiness indescribab le have come into many Jives and homes thr ough the use of str ong drink. Th e Bible present s very clear condemna tion of strong drink and t he woes of the drunkard, both her e and hereafter .

If one does not grow sweeter in temper, bett er in di spositi on, gentler, kinder, more merciful, more forbearin g, mor e for giving , more Christlike and godly as he studi es t he Bible a nd grow s older. h_e makes no pro gre ss in the Christian lif e. The grand consumma ­tion of Chri st's suffering on th e cro ss and t he exceeding great and Precious pr omi~es of the g-ospel is: "That thr oug h these :,e may

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LESSON V ELAM'S NOTES NOVEMBER 1, 1925

become partakers of the divine nature, having escaped from the corruption that is in the wor ld by lust." (2 Pet. 1: 4.)

During his first imprisonment at Rome, Paul wrote the Ephesian letter (Eph. 4: 1), about A.D. 63. It will not take long to read it, a nd you should read this entire letter. You will th en have some con­ception of what it contains and why it was written . · Paul thanks God abundantly for the salvation of the Gentiles with the Jews through the gospel, shows that both are one in Christ, and exhorts them to endeavor to keep the unity of the Spirit in the bond of peace. He contra sts their lives as Christians with their lives of lu sts and passion before they became Christians.

EXPLANATORY NOTES Exhortations

Beginning with verse 22 of Chapter 5 and continu ing to verse 9 of chapter 6 Paul te ac hes and exhorts concerning family relation ships and duti es. In this pr esent evil age it appears that these duties , are very mu ch negl ecte d and in many places wholly disr eg arded.

Wive s ar e taught to "be in subjection to their own husbands, as unto th e Lord. " Th e reason for this command is: "For the husband is the head of the wife , as Chri st is also th e head of the church, being himself th e Saviour of the body."

But very few in the church, even, tr ea t this relationship today with proper seriousness; but, on th lc! contrary, most people make a joke of it , not realizing , I fear, it s great sig ni ficance. reaching from the formation of Eve from Adam's open side to the church for whose cleansing and sa lvation Chri st, the Lamb' s bride, gave himself up . It is a fearful thing to trifle with the work and will of God!

Husbands are commanded to Jove th eir wives "eve n a s Christ loved the church and gave himself up for it;" for the r eason that having cleansed it by the washing of water with the word he might sanctify it and "present it to h imself a glorio us church, not havin.?" spot or wi-inkle or any such thing," "holy and without blemish." "Even so ought husbands also to love their own wives as th eir own bodies. Husbands should nourish and cheri sh their wives as their own flesh or bodies, because the two hav e "become one flesh." This exhortat ion is concluded as follow s : "Neverthel ess do ye also severally love each his own wife; and let the wife see that she fear her husband."

Continuing and in order the apostle teaches the mu t ual duties of parents and children, servants and workers.

Disob ed ience to these commandm ents of God hao. brou g ht im meas­urable mise ry and woe and hav e wrecked innumera ble homes. w·orse .;till. much of the teaching, or lack of correct teac hi ng, of today lei<sen to 11.n :-,Janning extent th ese obligation s and holy duties.

One of the greatest works before the church toda y- one of its most solemn duties-is to rebuild Christian home s, which have fallen down, and to restore "the New Testament order of thing s" in th~se every day dutie s of life. Without these, the profoss ion of Christianity on the part of th e church and especia lly teache rs and preachers and the talk about resto ring t he N ew T estame nt ord er of wor k and

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worship and profe ssion of Christianity is mere pretense, a farce, and mockery.

The Foes of Christians 10, 11. "Finally." The margin says, "Henceforth." In the

previous chapters of his letter to the Ephesians Paul not only placed before them their holy calling ( ch. 4: 1-3) as Christians; but he also pointed out to them the kind of enemies they would have to meet-­the craftiness, stratagem, and wiles of these enemies. Hence he ex­horted them henceforth to "be strong in the Lord and the strength of his might."

The strength they would need would be such as could cope with their enem ies, which was not phy sica l bu t spiritual strength - til e atr ength of God' s mi ght .

Since Chri st ians are command ed to '·be strong in th e Lord and i11 1 he strength of his might," thi s is something they could cultivate and in to whi ch th ey mu st grow. This is done by putting on "the whole armor of God." God t hen does not clothe Christians with this strengt h and power without earnest effort on th eir part, and without making j u t such effort s and doing just what he commands. The spiritual, or inner man, becomes strong by exercise.

Having on "th e whol e armor of God," Christ ians are "able to stand against the wi les of the devil." Mention is made of these in ch. 4: 14, 15 as follows: "that we may be no longer childre n, tos sed to .and fro and carried abo ut with every wind of doctrine, by the sleight of men, in craftiness, after the wiies of error; but speaking truth in love may grow up in all things into him , who is the head, even Christ." "Speaking trut h in love," practicing t he truth, growing "up in all things int o Chr ist" is the way to "be strong in the Lord and in the strength of his mi ght." Exhorting the Corinthians, Paul says :

"Watch ye, stand fast in the fait h , quit ye like men, be strong . Let all that ye do be done in love." (1 Cor. 16: 13.)

12. "Wrestling" expresses struggle an d the exercise of strength . So do race and warfare.

But our "wrestling- is not against flesh and blood." "Flesh and blood" means men. This wr estl ing is not physical an d with other men, as in physical contests; "but again st the princ ipalit ies, against t he powers, aga in st t he world rulers of this darkness, against the spirit ual hosts of wickedness in the heave nl y places."

Whom and what do these enemies embrace? Who are they? In vers e 2 of chapter 2 Paul says th ese Ep hesians "once walked ac­cording to the cours e of th is world, according to the prince of the powers of the air, of the spirit that worketh in the sons of disobedi­ence ;" in ver se 14 of chapter 4 he warns against "every wi nd of doc­tr in e," "the sleight of men, in craftines s, and the wiles of erro r;" in 2 Cor. 10: 5 he speak s of "every high thing that is exalted against the know led ge of God;" in 2 The ss. 2: 8-12 he speaks of "the lawless one," "whose coming is according 'to the working- of Satan with all power and signs and lying wonders, and with all deceit of unright­eousness for them that perish," and "a working of error" and belief of a lie, those who ha ve pleasure in unri ghteou sne ss and the condem­nation of all such; and in 2 Cor. 11: 13-15 he points o:Ut "false apos­tles, deceitfu l workers , fashioning themselves into apostles of Christ,"

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and says that this is no marve l because "even Satan fashioneth him­self into an angel of light. Since Satan comes as such an angel "it is no great thing therefore if his ministers also fashion them ­selves as ministers of righteousness, whose end shall be according to their works." To sum up: Satan is "the prince of this world" (John 12: 13; 14: 30; 16: 14), "the god of this world" (2 Cor. 4: 4) , "the princ e of the power · of the air," fashioned "into an angel of light," the Old Serpent and "deceiver of th e whole world , a liar and "the father thereof," and "a murder er from the be­ginning;" there are false Christs, false apostles, false prophets, false teachers, false brethren, traitors and betrayers of the church, deceitful worker s, Satan's servants fashioned into ministers of righteousness, lying "in wait to deceive, wolves in sheep's clothing, commercializing the gospel of Christ, making godliness a way of gain, "the lawless one;" there are "every high thing that is exalted against the know l­edge of God," the craftiness and "wiles of error," "every wind of doc­trine," or every kind of false teaching, the cunning and various tricks of these designing men, who with their smooth and fair speech de­ceive the hearts of the innocent (Rom. 16: 17, 18; Titu s 1 : 10), "all power and signs and lying wonders" and "the spiritual hosts of wickedness in the heavenly places."

No wonder Paul declares that Christians wrestle and war not against "flesh and blood" and that "the weapons of our warfare are not carnal," or "after the flesh;" "but mighty before God to the casting down of strong hold s." (2 Cor . 10: 3, 4.) "We do not war according to the flesh."

"Prin cipalities," "powers," "world rulers of this darkness," "spirit­ual hosts of wickedne ss in heavenly places" embrace the mighty and various hosts of Satan-all opposition to Christians from chief rul ers in Satan' s Kingdom to its broadest extent and deep est depths, the chief rul ers and political authorities in the kingdoms and other g-overnm ent s of earth , the leaders and rulers in the darkn ess of moral and spiritual wickednes s, and all error and ,deception which s it enthron ed in high plac es of reli gious authority . Again st all this Chris tian s are called upon to stand.

"The Whole Armor of God" 13. Becau se of the craftiness, wiles, and power of Satan put

forth through all th ese agencies and in all these ways, Christians are taught and exhort ed to put on "the whole armor ,of God." The victory can never be gain ed, without this. To leave off an y part of this arm or is to fail. With it fully on, Christians can withstand all the wiles and powers of Satan "in the evil day" of the strongest temptation s, and sor est trials. "And , having done all, to stand ." Let us learn and even become familiar with every pie ce of this armor . Beginning with th e head, these pieces ·,ar e as follows: the helm et of salva t ion; the breast plate of righteou sness ; th e shield of faith; the gird le of truth; the sword of ·the spirit , which is the word of God; and "the preparation of the gospel of pea ce." Each piece serves its particular purpose.

14. The first one mentioned is the girdle of truth-"having girded your loins with truth." Th e girdle helped to strengthen the body­held the armor to it , and under it was tuck ed the loose flowing

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• (JVJ,]MliER 1, 1925 1"0U.l:{ TH QUARTEH LES SON V

gar ments worn then wh en trav elin g. God's word is truth and is t he Christian's girdle; it will make them strong indeed. Peter (1 Pet. 1: :13) speaks of "girding up the loins of your mind." Jesus exhorts his disciples to let th eir "loins be girded about," or to be watchful and faithful. Of the coming Saviour Isaiah (11: 5) says: "Righteousness shall be the girdle of his waist, and faithful­ness the girdle of his loins."

"The brea st pla te of righteousness" is a strong protective and defensive piece of this armor . Righ teousness and truth are here and in other scriptures connected together. (See Eph. 5: 9.) Right­eousness embraces obedience to God; no one in disobedience to God can be righteous. "My little children, let no man lead you astray [in regard to righteousness]: he that doeth righteousness is r ight eous, even as he [Jesus] is righteous." Je sus did the will of God and for that reason was righteous. All who do God's will are righteous. All who do, or practic e, sin are, on the other hand , of the devil; for the devil sin neth from the beginning (1 John 3: 7, 8.) "If ye know that he (Jesu s ) is righteous, ye know that every one that does righteousness is begotten of him " (1 John 2: 39.) Then to put on the breast plate of righteousness is to obey God-that is, to love his truth with all the hear t, to lay up his word in the hear t so as not to sin a gainst him , (Ps . 119: 11) to practice all that is fair and just , tru e and right toward men-to have a con­~cience void of offense toward God and man . Foretelling the com­Ing and intercession for Israel and the Redeemer of mankind Isaiah (59 : 17) says he will put on " righteousn ess as a br east plate, an d a helmet of salvation," or "salv ~tion for a helmet ." Pa ul says, Jesus "loved righteousness and hated iniquity ." (H eb. 1: 9.) Chri st's disciples "hate every false way ."

15. "Having shod your fe et with the pr epar ati on of the gos­pel of peace." This piece of armor for the soldier was meta l greaves for the prote cti on of the leg below the knee, or the military boots for the fe et and lower pa rt of the legs. Thi s ar mor for Chri stians is "preparedness", "the prepara ti on" which a living obedi­ence to the gospel gives-preparation to mar ch in obed ience to God's Will at all times and under all circumstances and in all conditions­a soldier everywhere . In contra st with preparation for carna l war­far e this preparation is furnished by "the gospel of peace"-a prep­aration for peace. This whole armor is in st rong and most im ­pressive contrast with that of carn al warfa re .

16. Faith is the shield . All know the use soldiers made of their shields, and what defen se a nd protection th ey were to the soldiers. The shield, rt is said, was four by two and a half feet. "Th e apostle alludes to the great oblong shield, or scutum , , which covers the wh ole body ." (Ad am Clarke.) Anciently soldier s threw fire-darts ,, "formed of cane;, with tow and combustibles ignited 0(n the head of the shaft , so as to set fir e to woodwork, tents, etc." Jami son, Faus set , Brown.) Faith-faith in God, in Christ , trust

~nd reliance upon th eir word, is t o Christians this shi eld. To 1!)crease faith it is nece ssa ry to study r egularl y the word of Goo, since fait h comes "of hearin g . . the wor d of Christ." (Rom. lO: 17.) More deadly to the sou 1 a re "the fiery darts of the evi I o~e"- the temptations which come through the lu sts and passions 0 the flesh and " fiery trials" of per secution (1 Pet. 4: 16) than

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the literal ones to the body hurled by soldiers. But with the shield of faith all these can be quenched. By being sober, watch­ful, steadfast in faith Christians can withstand Satan. ( 1 Pet. 4: 8, 9.) Firm and steadfast faith in Christ is the victory of Chris­tians over the world and in this steadfastness the evil one cannot touch them (1 John 5: 4, 5, 18). Hence, "witha l" the armor already mentioned Christians must take up the shield of faith.

17. And take, or receive, "the helmet of salvation." To the Thessalonians Paul says: "Be sober, putting on the breast plate of faith and Jove; and for a helmet, the hope of salvation." (1 Thes s. 5: 8.) Hope makes Christians bright and strong and never puts them to shame. (Rom . 5: 3-5.) It is sure and steadfast . (Heb. 6: 19.) By hope we are saved. (Rom. 8: 24.) Hope is made str onger and brighter by resisting temptation. (Rom, 5: 3-5.)

The aggressive weapon is "the sword of the Spirit, which is the word of God." Christians must accept and use this sword. Jesus vanquished Satan by the use of this sword; Jesus believed and quoted the word of God, saying before making the quotation: "It is written." (Matt. 4: 1-11.) "For the word of God is Jiving, and active, and sharper than any two-edged sword." (Heb. 4: 12.) This is the only sword Christians are commanded to use . It is strange that so many use the sword which God forbids and fail to use the only one he commands them to use. Space forbids our dwelling at length on the spiritual power of the word of God.

Let us observe that putting on and using this armor is very practical and is something Christians are commanded to do. The pieces are not found ready mad e in God's armory; they must be put on by Christians by cultivation and practice.

No piece can be left off and the soldiers of the cross gain the victory; only as they are so clad from head to foot can they "fight the good fight of the faith" and receive at last "the crown of_ righteousness."

AU Prayer and Supplication

18-20. Note the expressions: "All prayer and supplication:" "praying at all seasons," "in the Spirit," "watching there unto," "all perseverance," "all the saints," and "On my behalf."

"All prayer" means prayer of every kind-in secret, in the home, in the congregation, in all affairs of life and for everyb~y; while "supplication" in connection with prayer means imploruig God in personal needs and to avert evils. In all these Christia~ must persevere at "all seasons," "in the Spirit," or the Spirit 1D their hearts, for instance, "crying Abba, Father" (Gal. 4: 6); also helping their "infirmiti es," making interc ession for them in per

6•

secutions "with groanings which cannot be utt ered." (Rom. 8: 2 .' 27.) "Watching thereunto" means with a view to prayer and suppb• cation, to continue in prayer, to be instant in prayer, and to praY without ceasing. ·

In addition to prayers and supplications for all the saints, ~aul requested the Ephesians to pray for him that he might not shrithnk~ but might open his mouth boldly to p-reach "the mystery of gospel." This "mystery of the gospel" is that "the Gentiles are fellow-heirs and fellow-partakers of the promise in Christ JesUI

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through the gospel." (Eph. 3: 1-7.) Paul was an ambassador on behalf of Christ for this purpose; but he was in bonds at that time. He was bound at the time with only one chain. (Acts 28: 16, 20.) In these trying conditions he was preaching the gospel in his own hired house. (A cts 28: 30, 31.) And he felt the need of the prayers of the church and help from God that he might do so boldly.

If this heroic servant of Chri st with such sublime courage felt the need of such help , what should a multitude of preachers realiz e today?

Paul wa s an amoa ·sador for Chri st. The re are no ambassadors fo r Christ now (see 2 Cor. 5: 20, 21), acting and praying in hi s st ead or on his behalf. Jami son-F ·ausset-Brown say that "an am­bassador in bonds" is a paradox. "Ambassadors were held in­violable bv the law of nations , and could not, without outrage to every sac1:ed right, be put in chains." Ordinary citizens could be.

I

QUESTIONS Give th e subject. Repeat the Gold en T ext. Give the time, pla ce . .and persons. Did you read th e Devotional

Reading? Did you read th e R eference Ma­

terial? D id yo u r ea d the Home R ea ding? ,vhat is the dividing line b etwe en

t he animal and the moral, the fleshly and the spiritual?

What are men and women with­out self-control?

,vb .at dlfl'.erent things come through strong drink?

R epeat 2 P e ter 1: 4. From wh at place, and when, did

Paul write this letter? From Chapter 22: 5 to Chapter

6: 9, what exhortations does Paul deliver?

Why should wives be In subjec­tion to th ei r husb.ands?

How s hould husbands love their wives?

What lesso n is taught here con­ce rning Chri st and the church?

Give the mutual duties of parents a nd children?

Give the mutual duti es of mas­ters and servants?

Wha t Is one of the greatest works be fore the church today?

l o, 11 What is th e force of "finally"? What en emi es do Christians have

to meet? In what are th ey commanded to

be strong? What does this command show

that they must put on? Repeat 1 Cor. 16: 13.

12 Give In det ail the dlfl'.erent ene ­mies with whom they have to wres tle?

\ Vh a t are princip a liti es, powers, world rulers of this darkness , sp iritual host s of wickedn ess In

h eave nly places? Wi th what weapons do th ey not

fight? 13 H ow a lon e can th ey stand against

the wil es of th e devil? Giv e th e diff er ent pieces of thi s

armor. 14 Wnat is the girdle, and what pur­

pose doe s it serve? What purp ose do es the breast­

plate serv e ? What Is right eousn es s . or when is

one righteous? 15 What did soldiers w ea r upon th eir

feet and lower pa rt of th eir legs?

How are Christians to b e shod? What does preparation of the g os ­

pel of peace mean? With what Is this In st riking con­

trast? 16 What fiery darts did soldiers use?

What are the fiery darts of Satan? With what do Christians quench

these fiery darts? Te ll what faith dn es•

17 What Is th e helmet of Chris­tians?

Give the pow er and blessedness of hope.

What Is the sword of th e Spirit ! Stat e the power of this sword? Do Christians find thi s armor

r ea dy mad e ? How then do th ey put it on? ·wh en ca n th ey fight th e go od

fight of the faith? 18-20 Besides putting on this armor,

wh at else mu st Christians do? Give the diff e rent expressions

concerning prayer and suppllc a • tlon .

'What Is meant by all prayer? Wllat doe s supplication mean ? What Is meant by these dlfl'.erent

expres sio ns? For wh at did Pau l r equest pray er s

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LESSON Vl ELAM'S NOTES NOVEMBER 8, 1925

fo r hims elf? Wh a t is th e my~tery of the gns­

pel? W ha t did P a ul do for two y ears

In Rom e w hil e a pri so n er ?

If Paul need ed the prayers of the sa in ts, what do pr eac hers today n eed?

Why ca n th er e not be amba e­sa dors of Ch rist t oday ?

LESSON VI-NOVEMBER 8

PAUL'S FAREWELL AT MILETUS R ead : Acts 20: 1-38. L esson T ex t: Acts 20: 25-38.

ACTS 20. 25 And now, behold, I know that ye all, among whom I went about preaching the k ingdom, shall see my face no more.

26 Wherefore I testify unto you this day, that I am pure from the blood of all men.

27 For I shrank not from declaring unto you the whole counsel of God.

28 Take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops, to feed the church of the Lord which he purchased with his own blood.

29 I know that after my departing grievous wolves shall enter in among you, not sparing the flock;

30 and from among your own selves shall men arise, speaking perverse things, to draw away the disciples after them.

31 Wherefore watch ye, remembering that by the space of three years I ceased not to admonish every one night and day with tears.

32 And now I commend you to God, and to the word of his grace, which is able to build you up , and to give you the inheritance among all them th_at are sanctified.

33 I coveted no man' s silver, or gold, or apparel. 34 Ye yourselves know that these hands ministered unto my

necessities, and to them that were with me. 35 In all things I gave you an example, that so laboring ye ought

to help the weak, and to remember the worda of the Lord Jesua, that he himaelf aaid , It is more blessed to give than to receive .

36 And when he had thus spoken, he kneeled down and prayed with them all .

37 And they all wept s_ore, and fell on Paul's neck and kiued him,

38 sorrowing most of all for the word which be bad spoken, that they ahould behold his face no more. And they brou&"ht him on hi• way unto the sh ip.

Golden Tex t--"Ye ought to help the weak, and to re member the words of the Lord Jesus, that he him self said, It is more blessed to give than to rec eive.'' (Acts ·20: 36.)

T·im e-A.D . 58. Plac es-M iletus and Ephesu s. Perso ns -Paul and the elder s of Eph esus. Devo tional Readi ng -P salm 126: 1-5. Refere11ce Mat eriai- John 14: 27-31 ; Eph . 1: 15, 16; 2: 1-13.

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NO VEMBER 8, 1925 FOURTH QUAR'l'ER

Home R eading -Nov. 2. M. P a ul L eav es Ephesus. Acts 20: 1-6 .

a. T . P a ul Pr eac h es at Tro as . Acts 20: 7-12 . 4. W. P a ul R e turn s to Miletus. Acts 20: 13 - 16. 6. T . P a ul 's F a r e well at Mil e tus . Acts 20: 17- 27. O. F . Paul's Charg e to th e Eld ers . Acts 20: 28-8 8.

LEi,soN VI

7. S. Pau l's Praye r for t h e Eph es ia n s. Eph . 3 : 14- 21. 8. S. T ea r s and Vi cto ry . Psalm 126: 1-0 .

GEOGRAPHICAL NOTES Miletus was about thirty mile s to t he south of Eph esus. "By land ,

however, in the time of the apostle s, a long circuit of nearly sevent y miles was necessary between Ephe sus and Miletu s" (International Bible Dictionary). It is now several mil es dista nt from the shore an d in Paul's tim e it was not on the shore, for when he was read y to depart the br ethren "brought him on his way unto the ship." (Acts 20 : 37.) It s most flouri shing period was about 500 years before Paul's time. It is now a small Turki sh village. Trophimus was left sick there by Pau l. (2 Tim. 4: 20.)

HELPS AND HINTS FOR TEACHERS Paul's jou rney f rom Ephesus through Macedonia and Acha ia and

return as far as Milet us.

Paul Leaves Ephesus Imm ediately aft er the "uproar" rai sed by th e silversmith, Deme­

tri us, and his fellow-craft smen had been quieted, Paul exhorted t he disciple s to st eadfa stn ess and left Eph esus for Macedonia.

We have an account of but one former visit to Macedonia . But Paul says to the Corinthian s: "Thi s is the third tim e I am coming to you." (2 Cor. 13: 1 ; see also 2 Cor. 12: 14.) Ha cket t suppo ses that Pau l mad e a short visit to Corinth during his thr ee-years' stay at Ephes us.

Pa ul speaks of his j ourney from Eph esus into Mac edonia in 2 Cor. 2: 12, 13. He expect ed to meet Titu s, who had been sent to Corint h, at Troa s; but not finding Titus there, a lth ough a door was opened for preaching th e gospe l, he was so depr esse d in sp int that he sailed for Macedonia, and doubtle ss went to Philippi. Titus met him there wit _h comfortin g news from the Corinthians. (2 Cor. 7 : 5-7.) From thi s pla ce he wrote the Epi st le called "Se cond Corin ­thia ns,'' which was sent by th e hand of Ti tus and two oth er brethr en. (2 Cor . 8 : 16-24.) He visit ed th e churches in Macedonia, givin g "the m much exhortation" to faithfulne ss , and went into Gre ece, or Achaia, where he spe nt thr ee month s. ( Act s 20 : 2, 3.)

Gathering the Contributions for the Poor Jews Pau l had ta ught t he churches among the Gentil es to contribute

for the re lief of the poor saints of Judea (1 Cor . 16: 1, 2; 2 Cor . 8, 9.), and on this journey he was collecting this contribution and ar ­ran ging to have it carried to J eru sa lem : . This contribution was not only relief to the poor saints of J udea , but a manif esta tion of the love of the Gentiles and of their obedienc e

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to the gospel. It served at this time to help unite Jewish and Gentile Christians, whom Judaizing teachers everywhere were striving to alienate. Paul asked the Roman brethren to pray that this contribu­tion might be accept able to the saints of Judea (Rom. 15: 30-32); hence durin g these three months in Greece he must have written his Roman lett er. It is thought that at this time he also wrote the Jetter to th e Galatians.

As he wa s abo ut to sail from Corinth for Syria, he learn ed of <1

plot laid by th e J ews probably to have him and his company robbed of the contributions they bore and otherwise abuse him; so he changed his route and r eturned through Macedonia. The seven brethren of verses 4 and 5 accompanied him, and, before reaching Philippi, pre­ceded him to Tro as, while he went on to Philippi. The se we.r e doubt­less the persons chosen by the chur ches to carry the contrib utions to Jerusalem. ( 1 Cor. 16: 3.)

Meeting on the First Day of the Week to Break Bread At Philippi , Luke once more joined Paul in his journey. We

conclude this from Luke's use of the personal pronouns "us" and "we." This was dropp ed in Acts 16: 17 and resumed here. (Acts 20: 6.) Luke wrote Acts of the Apostle s . This would leave Luke at Philippi six or seven years.

They sa iled from Philippi to Troas in five days, which journey they made in the opposite direction the first time in two days. (Acts 16: 11.) They remained in Troas seven days (Acts 20: 6), it seems, • to meet with the disciples on the first day of the week to break bread, since they left on the morrow after the first day of the week. The disciples met on the first day of the week to break bread-that is, to eat the Lord's Supper. (Verse 7.) The Corinthians met on the first day of the week (1 Cor. 16: 1, 2), and they met to eat the Lord's Supper (1, Cor. 11: 20, 33) ; and the Hebr ews were ex­horted not to forsake their own assembling together, as some were accustomed to do. (Heb. 10: 26.) It was the established custom then of the disciples to meet on the first day of the week to eat the Lord's Supper. They were taught this when they were taught "to observe all things whatsoever" Jesus had commanded. (Matt. 28: 19, 20.)

While Paul preached at Troas, the occasion of the d :scip les' com­ing together was not to hear him preach, but "to break br ead.''

Paul Leaves Troas During this meeting Paul restored to life Eutychus, who fell

fr om the windo w of the third story at midnight; and when he had talked with the disciples until daylight, he departed. (Acts 20: 8-11 .) Thi s was a solemn and serio us occasion, because they 'did not expect to see Paul again. He walked acro ss the peninsula from Troas to Assos, while the ship sailed around. (Verse 13 .) In fou~ days the ship went from Assos to Miletu s. (Verses 14, 15.) Pau "had determined to sail past Ephesus, . . . hastening, if it were possibl e for him, to be at Jerusalem the day of Pent ecost.'' (Verse 16.) He left Philippi after the passover . (Verse 6.)

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\!O VEMBER 8, 1925 FOURTH QUARTER

EXPLANATORY NOTES Paul's Speech to the Elders

(Verses 17-22.)

LESSON VI

For some reason the ship tarried ther e long enough for Paul to send to Ephesus for the elders of the church and to make this fare­well address. This is a most serious and comprehensive speech . The church .at Ephe sus had elders. Paul first r eminds these elders of his manner of lif e "from the first day" he " set foot in Asia" until that time.

What he endured and suffered at Ephesu s is expr esse d as fol­lows: "Serving the Lord with all lowline ss of mind, and with tears , and with trials which befell me by the plots of the Jews." All hi s persecutions at Ephesus are not recorded , espec ially these "plots of the Jews." Refer ences are made to them . H e wrot e from Eph esus to the Corinthians: "Even unto thi s pr esent hour we both hunger , and thirst, and are naked , and are buffet ed, and hav e no certa in dwelling place; and we toil, working with our own hands; being reviled, we bless; being per secuted, we endu re; being defam ed, we entreat : we are made as the filth of the world, the offscouring of all things, even until now ." (1 Cor. 4: 11-13.) It se.ems that he was also exposed to wild beasts (1 Cor. 15: 32), and that God delivered him from death (2 Cor. 1: 8-11) . In the midst of all this various suffering he "shrank not from declaring . . . anything that wa :; pr ofitable" and "the whole counsel of God," and taught them "pub­licly, and from hou se to hous e."

Earnest work in teaching "from house to hous e" is pla ced by Paul on a par with publicly proclaiming the gospel; but in this he pla ces himself in striking contrast with "modern pa sto;·s,'' who make a few "ca lls" a day- sometimes not for the all-important purpose of teaching the word of God, but for social purposes and gossip. P1;1ul also stands out, with scar -covered body, in bold "contrast With the timeservers, so abundant in modern pulpits, who never rebuke sin except at lon g distance, who speak none but smoot h words about corruption in the church, and whose whole study is personal popularity. Such men care for souls only as these souls may in s?me way glorify them. They are too faithful to their own aggrnn­d1zement to think of being faithful to God." (McGarvey.)

Al! that pr eachers say may be true, and yet they may fall far ~hort of preaching all the truth . Th ey must preacl} that which I~ "profitable" to their hearers, whether it please s or not , even if, hke Paul, they must suffer for it . "Yea, and ' all that would live 11:odly in Christ Jesus shall suffer per secution." (2 Tim. 3: 12.) '.l'hat Paul "shrank not from declaring" "the whole coun sel of God" implies that there are things in "the whole coun sel of God" from W~ich some might shrink from declaring when per secution is im­n11nent.

Neither is there anything in "the whole counsel of God" that cannot be preach ed to mixed audiences of men and women. People Who are too modest to hear "the whole counsel of God" are too modest to be Christians.

Paul testified "both to Jews and to Gr eeks repe ntance toward God, and faith toward our Lord Je sus Christ." J ews and Gentile s

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believed i,n God when they did not beli eve in Jesu s , and even before they had heard of him; hence they should repent of their sins against God and believe in Jesus as the Son of God and the Christ . Repent­ing of their sins against God prepared ' them to believe in the Lord Jesus Christ; but thi s does not sustain the theory t hat r epentance unto salvation precedes faith in the Lord Jesu s Christ, for non e can repent of their sins against God before they believe in God or of their sins again st J esus befor e they believe in him as t he Christ and Saviour.

Pure from the Blood of All Men 25-27 . Paul was "bound in" hi s own "spirit" to go to Jer usalem .

He had "determined" to go. (See ver se 16.) In every city the Holy Spirit testified to Paul that "bonds and afflictions" await ed him at Jerusalem. (Verses 22, 23.) The Holy Spirit testified this in words, "saying." Acts 21: 10-12 shows us th e way in which this was done.

Paul had learned to value his lif e only as an opportunity and means of accomplishing God's purpo se, and he could truly say he was "willing rath er to be absent from the body, and to be at home with the Lord." (2 Cor. 5: 8.)

He informed th ese elder s that t hey would see hi s face no more. He impre sse d upon them the fa ct that he wa s "pure from the blood of all men," becau se he had not shrunk from declaring "the whole counsel of God." Those preachers, then, who fail to declare "the whole counsel of God" will be held a,ccountable for the condemnation of others. We are all responsible for the "blood" of men to the ex­tent of our influence. Jesus teach es all to let their light sh ine, etc.; and those who do not do so will not escape conde mnation.

Respo nsibility to God and men is the greatest consideration of life.

"Take Heed to Yourselves" 28. "Take heed unto yourselves." While these elders were wise

and advanced in the knowl edge of the truth and had made much progress in self-government , yet Paul exhorts them first to watch themselves. In some thing s self comes first, and this is one of those things. We are too pron e to place self last when it should be first and fir st when it should be la st . We should exam in e ourselves, whether we be in the faith. (2 Cor. 13: 5.) Elders are " ensamples to the flock." (1 Pet. 5: 3.)

The "eld ers" of verse 17 ai·e here ca lled "bishops ," which shows that elders and bishops are th e sa me per sons . In the Authorized Version bishops are called "over see rs." Pastor s are shep he rds; over­seers, or bi shop s, are shepherd s ; and elder s, or bishops, are over­seers. Hence, in the New Testa ment , elder s, pastors, and bishops are the same per sons. A congregation has as many pastors a_nd bishops as it has elders. To call one man "the pastor" or "the mm· ister" of a congregation is as un scriptural as to call one man "the bishop" of that congregation or of several congregations. ,,

Paul had delivered unt o these elder s "the whole counsel of God, and they should remember it , guard th emselves, and turn not awaY from this teaching. After taking heed to themselves they were to "take heed to all the flock."

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One must st udy the customs and work of Eastern shepherds in order to understand and appreciate this instruction and th e work and dutie s of elders. Shepherds were out by day and by night with their flocks. The drought consumed them in the day; th e frost, in the night; and sleep fled from their eyes . (Gen. 31: 40.) The true shepherd gives his life for the sheep (Jo 10: 11-13), while the hir eling flees when he sees dan?ter. Elders are to "tend the flock of God" (1 Pet. 5: 2) and to 'feed th e church." which means to guard and protect them from evil; to lead them into th e green pastures of God's 'truth and beside the still waters of peace; to teach, exhort, and admonish them; and J;o set them a good example. They are to keep down trouble and false teaching within, and also to protect the flock from "grievous wolve s" from without . (Vers e 29.) The shepherd lad, David, prot ecting his flock, killed 1a bear, and even a lion, and re scued th e Iambs (1 Sam. 17: 34-36) ; and elders today must save the Iambs from such men as come in sheep's cloth ­ing , but inwardly are ravening wolves. This is a great re sponsibility, for they watch aft er souls; and many congregations suffer becau se elders do not do their duty. On thi s point, see Tit. 1: 9-11. Thi s is a very; important subject.

The Holy Spirit mad e the se overseers, or elders. "T he Hol y Spirit gave the qualifications needful to bi shops and lef t the dis­ciples to select tho se endowed with the qualifications; or these may have been appointed by the Holy Spirit in others or may hav e been E!ndowed with the Spirit to fit them for the work ." (Lipscomb.) We find thes e qualification s given by the Spirit in 1 Tim. 3: 1-7; Tit. 1 : 5-9. The Holy Spirit makes overseers now by g ivin g th eir qualifications, their work, and by teaching that there should be elder s in all properly developed congregations.

God "purcha sed with his own blood" the church through the suffering and sacr ifice of his Son, Je sus Chri st. People ar e bless ed and saved, then, by t he blood of Jesu ~ as they accept his offer, obey his truth, and ent er thus into his church. Paul called attention here to the great pri ce paid in the blood of Jesus for the chur ch to im­press upon these elders 1lheir great re sponsibility a nd to encourage them to do their duty.

Grievous Wolves Without, False Teachers Within 29, 30. We have just seen how "grievous wolve s enter

in , . . not sparin g the flock." Many care more for the fleece than they do for the flock. Another danger is from within . Men like to be leaders, hence elders are forbidden to "Lord it over the charge allotted" to them. Hence "from among your own selves [from among t he very elders] shall men arise, speaking perverse things, to dra w away the disciples after them." This soon came to oass at came to pass at Ephesus. Paul wrote to Thimothy later at Ephe sus EJ?hesus. Paul wrote to Timo thy later at Ephesus to charge cer­tam ones "not to teac h a differ ent doctrine" and other false things, ?nd to teach the prop er conduct and support of elders. (1 Tim. 1: il-11 ; 5 : 17-19.)

31. For this reason he again exhorts the elders to "watch' ' and to remember how "that by the space of three yea r s" he "ceased not to adm oni sh ever ~, one nig ht a nd day with tear s." Thi s is a grand

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and wonderful example. At the present time, wh en so many are departing from the f_aith and introducing into the wor ship of God and work of his church so many untaught things, all the faithful teachers should cease "not to admonish every one night and day with tear s."

32. Paul commended these elders "to God, an d to the wo rd of hi s grace." There were no Chr ist ia ns in Eph es us un t il the word of God was first preach ed there . Aquila and Pri sci lla tau ght Apollo s "the way of God more ac curately" (Acts 18: .26) , a nd so P a ul taught twelve others (Acts 19: 1-7 .) "All th ey th at dw elt in Asia h eard the word of the Lord , both J ews and Greeks" (v erse 10); and there "mightily grew the word of t he Lord a nd prevailed" (ver se 20). These elders had heard and obeyed the word of God and had thus become Christians (Heb. 5: 9); and it was th eir all- sufficient guid e in t heir duties as elder s, a nd wa s abl e to build th em u p a nd pr ep ar e t hem for the inh er itanc e in heav e n whi ch awai t s t he " sa nctified."

Sanctification i no my ste riou s, in stantan eo us, bett er- felt-than-tolrl transformation in to s inl ess perfec tion; but it means "set apar t to the service of God." All Chri stia ns are saint (1 Cor. 1: 2), and are sanctified . Th ey become Christians a nd are sanctified t hro ugh the truth (John 17: 17) , and are buil t up by the truth in t he service of God and pr epared for t he inh er itan ce h ere menti oned . (See 1 Pet . 1: 22; 2: 1, 2; 2 Tim. 2 : 20, 21.)

33. Paul was un se'.fish ly pur e, and not coveto u s. A whole ser ­mon could be writt en on th is imp orta nt principle. Paul so ug ht their souls, and not their money. Some people suppose "th a t god lin ess is a way of g ain" ( 1 Tim. 6: 5), a nd make merchandi se of the gospel (2 Pet . 2: 3); but th is wa s not t he case with Paul. A gra nd er, more ind ependent , and mor e self- sac rificing m a n n ever lived.

34. Paul call ed th em to witne ss that he had not depe nd ed upon the church at Eph es us for a s1.1pport, but had worked with his own hands (at t entma king ) to sustai n him self and colaborers. For th e sa ke of exe rtin g th e greatest influen ce and doin g the grea test good, Paul waived hi s right to u pport fr om differen t chu rc hes wh ile labor­ing with them; al so hi s right to marry. (1 Cor. 9: 1-19.)

35 . Not onl y in workin g with hi s hand s, but "in a ll t hings," Paul wa s an example. Thu s he forci bly tau ght t hem the important les son that th ey should so work a nd "to help t he weak.'' Generosity and liberality are emb race d in " th e whole counsel of God" ; and the preacher who does n ot teac h t hi s subj ect a s full y and earnes tly as the New Te stam ent teache s it fails to de clare "th e whole counsel of God ," and the preac h er wh o does not do thi s with t h e sa m e motive which prompt ed Paul h as not t he rig ht spirit . P a ul would have them rememb er that J esu s sa id: "It is mor e ble sse d to gi ve than to r ece ive." All should lea rn and remember thi s now . The preacher who does not t eac h this does n ot teach all that Je sus t aug ht . This is the only place where this statem ent of Jesus ju st in th i s language is r ecord ed , ye t non e doubt that he sai d it.

36. At the conclus ion of this most sorrowful a nd solemn speech it w as mo st appropriate to p ray. Paul knelt with th em on the s~­shore and prayed. Why did they kneel? Why not sta nd? Kneehng wa s the attitud e tak en then by Christian s in prayer.

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37. Stout-hearted men "wept sore, and fell on Paul's neck and kissed him ." This sorrow was produced by Paul's words that they ·would see his face no more. These affectionate farew ells having been Rpoken, t hey accompanied Paul to the ship.

QUESTIONS Giv c· t he su bj ect. JcP P a, t th e Gv lclcn T ext. O iYe th e tim e, plac e , a n d persons. Diel y ou r P:Hl th e Devotio nal

R ea ding? Did yo u r ad th e Referenc e Ma ­

t e1·ial ? Did you r ea d the Hom e Re.a.ding? For what country did Paul leave

Ephes u s? W"her e did P a ul ex pe ct to meet

Titus? "\Vhy was Paul s o dep r essed at

Troas? Wh r e did Titus m ee t him? "\Vl,at le tt er did h e write at

P hilippi? What c hu rc h es did h e visit on this

j ourney? W lia t w a s h e co ll ec ting on this

trip? vVh a t effect did this contrib u tion

h ave u po n th e Jewish Chris­tians?

"\Vha t le tt e rs did h e write from Corinth?

·why did h e chang e his r oute into Syr ia?

Who accompanied him? W h ere did Luke join him? W hy did th e discipl es a t Tro a s

m ee t on th e fir s t da y of th e week?

On wh a t day did a ll th e churches rriee t , a nd for what purpose?

H ow did th ey learn th a t th ey shou ld m ee t on this clay for this purpose?

Why did Pau l and his co mpany r em a in se v en clays in Tro a s?

Wh om did P au l r esto r e to life? vVhy had Pau l det ermi n ed to sa il

past Ephesus? F or whom d id h e send a t Mil e tus? H ow fa r was it? Of w h at does Pa ul first r e mind

t h ese eld er s? Wh a t had h e suffe r ed a t Eph esus? Fr om wh at ha d he not shrunk? ln wha t w ~y s had he taught? With wh o m i~ Pa ul h ere plac ed in

s tri kin g con t rast? "l1at sh oc1lcl a ll pr eachers d ec lar e

t oday ? "\Vh a t d id Pa ul preach to both

.Jews and Gen tiles? H ow could h e pre.a.ch "r epentance

toward God, and faith toward our Lord J esus Christ," if re­pentance unto salvation does not prec ed e faith?

25-27 ·wh a t did the Holy Spirit

t es tify to Pau l in eve ry city? How lid t he Spirit bear this t es ­

tim ony ? \\ ' ha t es tim n l e tlicl Paul pl ace on

hi s life? Wh y co uld h e sa.y th at h e was

' ·pur e from th e bl ood of a ll m en"?

F or what ru·e all r es ponsible? 28 T o wh om did Pa ul exhort th ese

e ld er s to first tak e he e d? "\Vho a r e bi s hop· in th e New T es ­

ta zn e nt se ns e ? ·11·hat diff e r e nt na m es a re applied

to elde rs in the N e w T esta m ent"/ Wh a t a r e th e duti es of eld ers? " ' h a t is th e diff ere nce betw een

th e tr ue .·hep her d a nd a h ir e ­ling?

From wh at ar e eld er s t o protect th e c hurch?

How do sh eph e rd s in th e East care for th e ir flocks?

How clicl th e H oly Spirit make th ese bishops, or overs ee rs' !

How did God purchase th e church wit h his b lood?

How , th en , ca n w e be saved by the blo od of J esus?

Why did Paul ca ll th e attention of th ese eld ers to the gr eat 1 rice pa id for our r ed emption?

20, 30 In wh a t two ways would trbu ·­bl e a ri s e ?

3 1 vVh y does he aga in exhort the eld ers to wat ch?

Wh a t would h e h a ve th em to r e­m e mb er?

32 T o wh om an d to what did Paul com m en d th ese eld ers?

Why did he commend them to th e w ord of G0d?

"\Vha t is "s a n c tification"? s a vVhat ha d Pa ul not coveted? 34 H ow did Paul support himself and

co mp a ny? 3a Wl 1at example did h e set these

eld ers a nd the whol e church? What rights did h e waive? ,v ha t do pr ea ch ars fail to do

wh en t h ey fail to present the N ew T es tam ent teaching on l iberalit y?

, Vha t wo uld Pau l have these eld­er s a nd all others to remember?

3G Wh a t was don e a t the conc lusion of this sp ee ch?

W h y did th ey kneel? ~7 vVhy did th ey weep? 0 Tn what manner did th ey bid Paul

fa rewe ll ?

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LESSON VII-NOVEMBER 16

PAUL'S ARREST IN JERUSALEM Read: Acts 21: 17-22: 30. Lesson Text : Acts 21 : 27-39.

ACTS 21. 27 And when the seven days were almost completed, the Jews from Asia, when they saw him in the temple, stirred up all the multitude and laid hands on him,

28 crying out, Men of Israel, help: This is the man that teacheth all men everywhere against . the people, and the law, and this place; and moreover he brought Greeks also into the temple, and hath de­filed this holy place.

29 For they had before seen with him in the city Trophimus the Ephesian, whom they supposed that Paul had brought into the temple.

30 And all the city was moved, and the people ran together; and they laid hold on Paul, and dragged him out of the temple: and straightway the doors were shut. ·

31 And as they were seeking to kill him, tidings came up to the chief captain of the band, that all Jerusalem was in confusion.

32 And forthwith he took soldiers and centurions, and ran down upon them: and they, when they saw the chief captain and the soldiers, left off beating Paul.

33 Then the chief captain came near , and laid hold on him , and commanded him to be bound with two chain s ; and inquired who he was , and what he had done .

34 And some shouted one th ing, some another, among the crowd: and when he could not know the certainty for the uproar, he com· manded him to be brought into the castle.

35 And when he came upon the stairs, so it was that he was borne of the soldiers for the violence of the crowd;

36 for the multitude of the people followed after , crying out, Away with him.

37 And as Paul was about to be brought into the castle, he saith unto the chief captain , May I say something unto thee? And he said, Dost thou know Greek?

38 Art thou not then the Egyptian , who before these days stirred up to sedition and led out into the wilderness the four thousand men of the Assassins?

39 But Paul said, I am a Jew, of Tarsus in Cilicia , a citizen of no mean city: and I beseech thee, give me leave to speak unto the people.

Golden Text-- "If a man suffer as a Christ ian , let him not be as hamed; but let him glorify in this name." (1 Pet. 4: 16.)

Time-A .D. 68. Plac e-J erusalem. Persons-Paul, the mob, and th e chief captain. Devotional R eading- Ps. 122. Ref erence Materia l- Matt . 6: 10-16; 23: 37, 38.

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Hoine R cading-N ov. o. M. Paul J·ourn eys Toward J er usa lem . Act s 21 : 1-6.

10. T . In Lhe Home of P hilip the Evangelist. Acts 21: 7 - 14 . 11. W. P a u l R ece ived at J erusa le m. Acts 21: 16-26. 12. T. Pau l Arr ested in t·h e Temp le. Acts 21: 20-30. l3. Ir . Pnul's ;\dclr es s fr om t he Stairs. Acts ~ I : ~7- 111•

14. S. A Cit ize n of Rom e. Act::; 22 : 22 - 30. 15. S. .Jeh ovn h Gua rd s His Peo pl e. Psa lm 125: 1- 5.

GEOGRAPHICAL NOTES Let u tra-ce Paul' s j ourn ey fro m Miletus to Jel'u sal em. Th e ship

on which Paul and his company sa iled made "a straig ht course" from Miletus to Cos, a small island, "a nd the ne xt day unto Rhodes," a town on the island of Rhodes. At Rhodes stood the great brazen sta ture, Colossus, one of the seven wonder s of the world. From Rhodes th e ship sailed east to Patara, a cit y on the coast of Lycia. Cha nging ships at Patara for a vessel "crossing unto Phenicia," Paul and his company sail ed for several days and nights, not weigh­ing anchor, leaving Cyprus to the left and therefore on the north, an d came "unto Syria and landed at Tyre." (Tyre is a very important city of Old Testament history and is frequently mentioned in the New Testament.) The y tarried with the disciples at Tyre for seven clays, which included a Lord's day, on which, no doubt, the disciples, as at Troas (Acts 20: 7) met "to break bread." · This ship went fro m Tyre to Ptolemais, a seaport only a short distance from Tyre. Her e it seems the ship ended its voyage; hence Paul and his com­i:,any went by land a distance of about thirty-five or forty mile s to Caesarea. From Caesarea they "went up to Jerusalem."

HELPS AND HINTS FOR.TEACHERS The brethr en at Jerusalem gladly received Pa)ll and as gladly

accepted the contribution he and his companions bore, which it was feare d they would not do. (See Roman. 15: 31.)

If Paul visited Jerusalem in Acts 18: 21, 22, which the language indica tes (see Acts 21: 10, 12, 15), this is the fifth and last visit he made to that city aft er his conversion. ( 1) Acts 9: 26-30; Gal. 1: 18. (2) Acts 11: 27-30. (3) Act s 15: 1, 2; Gal. 2: 1, 2. (4) Acts 18: 21, 22. ( 5) Our lesson.

"And the day following Paul went in with us unto James; and all th e elders were prese nt. And when he had saluted them, he re ­hear sed one by one th e things which God had wrought among the Gent iles through his mini st ry. And they, when they heard it, glori­fied God." (Act s 21: 18-20.)

When Paul and Barnabas went up to Jeru sa lem , as recorded in Acts 15, "they were received of the church and the apostles and the el_ders , and th ey rehearsed all thing s that God had done with them." S1!1ce t hat time Paul had suffered mu ch, preached much, and accom­P_h hed much; and now "one by one," or in detail , he relates what ~Ince then "God had wrought among th e Gentiles through his min­ist ry."

The question of requiring the Gentiles who believed ·to circumcise thei r children and to keep th e law of Moses had been settled some Ye~r s ago (Act s 15); but the "many thou sands" among the Jews who believed were (1) "zealous for the law;" (2) they circumcised their

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children; and (3) they "walked after the customs"-the purifications and oth~r observances of the law, or observances which had become by practice to the Jews &i sacred as law.

Paul was misrepresented by Juliaizing teachers. He waa accu1ed of teacl}ing "all the Jews . . . among the Gentiles to forsake Moses" and not to circumcise their children. James and the elders, in order to convince the Jewish Christians that these charges were false, advised Paul to take the four men who had "a vow on them" and purify himself with them and "be at charges for them"-that is, pay for the necessary offerings. Paul taught the Gentiles that it was not necessary to circumcise their children and to keep the law of Moses in order to be Christians, and hence refused to circumcise Titus (Gal. 2: 1-5); but he did not teach the Jews to for sake "the customs" of the law and to abandon circumcision. On the other hand, he cir­cumcised Timothy, whose mother was a Jewess, "because of the Jews that were in those parts." (Acts 16: 1-3.) To circumcise Timothy or any other Jew as a family mark was not wrong; but to circumcise Titus, Timothy, or any one else as an act of worship was wrong.

Paul, in acting upon the advice of James and these elders, did this upon the principle of becoming a Jew to the Jews and as under the law to those under the law-not being himself "under the law" or observing it as worship to God, but ''under law to Christ." (1 Cor. 9: 19-23.) In his speech before Felix, Paul refers to having purified himself in the temple as proof that he observed "the customs" and raised no tumult among the Jews . (Acts 24 : 17, 18.)

The Jewish Christians learned slowly that the law had been ful­filled in Christ and had been tak en out of the way; and they ceased to observe it only as step by step they learned this. As they were prepared to receive it, God gradually taught them this fact, which they did not clearly see until the temple was destroyed.

EXPLANATORY NOTES

Paul Beaten 27-~0. On the Nazarite vow, see Num. 6: 1-21. Seemingly, all

things went well with Paul until "the seven days were almost com· pleted;" then "the Jews from Asia, when they saw him in the temple, stirred up all the multitude and laid hands on him, crying out, Men of Israel, help: This is the man that teacheth all men everywhere against the people, and the law, and this place; and moreover he brought Greeks also into the temple, and hath defiled this holy place, For they h'ad before seen with him in the city Trophimus the Ephe; sian, whom they supposed that Paul had brought into the temple.'

Since Paul had spent three years in Ephesus, these "Jews from Asia" knew him well. They were at Jerusalem to observe Pente­cost. From their plots Paul had suffered much in Ephesus (Ac~ 20: 19), but now an opportunity to persecute him, which they did not have in Ephesus, is furnished them.

Trophimus was not in the temple; but having seen him with Pa1ul

at Jerusalem, they supposed he was one of the men in the temp 8• There was a court of the Gentiles into which Gentiles were admi~; hence the part of the temple which they accused Paul of defiling with Greeks was the court of the Jews.

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All these charges were false; but they served the purpose of these Jews to excite the mob, to have Paul dragged out of the temple, and to have the doors shut.

31. They not only "laid hold on Paul" and dragged him out of the temple, but sought to kill him. They intended to kill him, and began to beat him. (Acts 21: 32.) At this time "tidings came up to the chief captain of the band [cohort], that all Jerusalem was in con­fusion." "The chief captain" was a chiliarch, or commander of a thousand men. Under him were centurions, each of whom commanded a hundred men.

32. Immediately the chief captain "took soldiers and centurions, and ran down upon them." "The expression, 'ran down upon them,' is the language of an eyewitness; for the tower of Antonia, the for­tres s in which the Roman garrison was quart ered, stood at the north­wes tern angle of the temple court. Its foundations were laid on a solid rock, which rises about twenty feet above the lev el of the court; an d a flight of stone steps desc ended from its door to the floor of the court. which is here the natural rock." (McGarvey.)

When Paul's intended murderers saw the chief captain and sol­dier s, th ey ceased beating him. It was the duty of the chief captain to preserve order and protect the city.

Paul Arrested and Rescued 33. The chiliarch supposed that the man they were beating was

some great criminal and had cau sed the tumult. So he at once ar­reste d Paul and had him "bound wit h two chain s; and inquir ed who he was, and what he had done ."

34. "Some shouted one thin g . some another ." Those composing the mob were excited, and could not tell why they were beating Paul. When the chiliarch could not learn from the mob the cau se

• of "the uproar," he commanded Paul to be brought into the castle. It has been suggested that Paul was the coolest man in th e .crowd. It is not stated that he even sought the prot ection of the castle.

35, 36. In obedienc e to the order of the chief captain. the two sol­diers to whom Paul was bound, beca use of "the violence of the crowd," thre w him upon their shoulders and proceeded with him up the castle steps; while "the multitude of the people followed after , crying out, Away with him ."

Paul Asks to be Allowed to Speak to the People 37, 38. When th ey had reached the head of the stairs with Paul

a~d wer e about to enter the ca st le with him , he said to the chief cap ­ta1!1 in Greek: "May I say something unto thee?" The chief cap ­t.am, sup pos ing him to be th e Egyptian who had previous to that time "stir red up to sedition and led out into the wilderne ss the four thousan d men of the As sassins ." was surnrised to hear him speak Gr eek, and asked: "D ost thou kno w Gre ek ?" Josephus twice men ­tions an Egyptian who claimed to be a pro nhet, and that he would show miraculous power. such as throwing down the walls of Jeru­:,.alem. He secured 011ite a following of malici ous people, whom "'elix subdued ,; but he him self escaped.

89. In renl v to the chief captain . Paul sa id : "I am a Jew, of 'l'lli·~uia; in Cilicia. n citi?:en of no mean cit ~,: and T bel'<eech thee, giv e

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LESSON VII ELAM'S NOTES NOVEMBER 15, 1925

me leave to speak unto the people." Being of Tarsus (a city which stood high with the Roman government), and not from Egypt, caused the chief captain to think more favorably of him.

Paul thought he could allay the excitement of the people by mak­ing a clear statement of facts to them, and, though bruised by their blows, and notwithstanding they had sought to kill him, wished to return good for evil; and bis gr eatest desire was to preach the gospel to them. He rejoic ed at every opportunity of preaching the gospel, whether in chains or at liberty. This request having been granted, the soldiers plac ,ed Paul once more on his feet; and, "standing on the stairs," he "be ckoned with the hand unto the people" in order to gain their attention; "and when there was made a great silence, he spake unto them in the Hebrew language" (Verse 40), which secured for him the greater attention. (Acts 22: 1, 2.)

Before this speech was end ed the chief captain must have been convinced that he had in his posse ssion no ordinary man as a prisoner. The next chapter giv es th e addr es s.

QUESTIONS Give th e subj ec t . R epea t th e Gold en 'l' ext . Giv e the time, place, a nd persons. Did you read th e Devotional

Reading? Did you read th e R efer enc e Ma­

t erial? Did you r ea d th e H nm e R eading ? Tra ce ac curat ely Paul's course

from Mil etus to Jerusalem . How w er e Paul and his company

r eceiv ed at J erusalem? How many visits did Paul mak e

in all to J erusal em? To whom did Paul r eh earse what

God had done f or th e Gentil es through him?

Wh en dld h e do lhi s l,e for e a t Jerusal em?

What shows that the elders a nd Jam es approv ed of Paul's worl< among th e Gentiles?

·what qu es tion concerning th e Gentil es had be en settled?

What did th e J ewish Christian s still keep?

In wh a t ways was Paul misrepre­sented?

What did Jam es and the elders advi se him to do?

Upon what ground could Paul do this?

·what fa c t w er e Jewi sh Chris­tian s slow to learn?

Wh en did th ey cl ea rly see this? 27- 30 Did yo u r ea d Num. 6?

Wh a t did th e J ews from As ia do ? Wh a t fal se ch a rg es did th ey pr e -

f er a ga in s t Paul ? Why did th ese As iati c Jews know

him so w ell? H a d Tr opl1imu s b ee n in the tem­

pl e ? Wh a t purpo se did t hes e charges

s erv e ? 3 1 Wh a t did th e mob do to Paul?

Who wa s th e chi ef captain? What news r ea ched him?

32 Wh a t did h e do at once? "\¥ hy is It sa id: "H e ran

do wn upon th em"? ,vh a t did th e m ob do when this

office r a nd his soldiers ap- , pear ed?

3 3 Wh a t did th e chili a rch naturally s uppos e ?

Wll a t did h e comm a nd to be done with Paul?

·wh a t qu esti on did he ask? 34 Wh a t r eply w as made to this In­

quiry? 35 , 3 6 Wh a t did th e so ldi ers do with

Paul? Wh a t did th e m ob do and say?

37, 38 Wh a t r equ es t did Paul make of th e chi e f captain?

Wh a t r eply did th e chief captain mak e ?

30 Wh a t r eply did P a ul make to this questi on?

,~rhy did Paul des ir e to speak to

292

thi s mob? vV.as th e r equ est granted? H ow did P a ul th en proceed? Wh a t se cur ed th e gr ea ter atten-

ti on of th e peo pl e ?

N OVEMBER 22, 192 5 FOURTH QUARTER

LESSON VIII-NOVEMBER 22

PAUL BEFORE FELIX ll eacl: Act. 23: 1-24: 27. l,es son T e~·t: Acts 24: 10-16 , 22-25.

LESSON VIII

ACTS 24 . 10 And when the governor had beckoned unto him to &peak, Paul an&wered , Foraamuch as I know that thou haat been o f many year& a judge unto thia nation, I cheerfully make my de· fe n ae:

11 geeing that thou can&t take knowledge that it is not more than twe lve daya since I went up to worship at Jerusalem:

12 and neither in the temple did they find me disputing with any m a n or stirring up a crowd, nor in the synagogues, nor in the city .

13 Neither can the y prove to thee the things whereof they now acc use me.

14 But this I confess unto thee, that after the Way which they ca ll a sect , so serve I the God of our fathers, believing all things whic h are according to the law, and which are written in the pr op hets;

15 having hope toward God, which these also themselves look fo r, that there shall be a r es urrection both of the just and unjust.

16 Herein I also exe r cise myself to have a conscience void of offe nce toward God and men always .

22 But Felix, having more exact knowledge concerning the Way, d e fe rred them , saying , When Lyaias the chief captain shall come d ow n , I will determine your matter.

23 And he gave order to the centurion that he should be kept in ch arge, and should have indulgence; and not to forbid any of hi s fr iends to mini&ter unto him .

24 But after certain days , Felix came with Drusilla, bis wife, who was a Jewess, and sent for Paul , and heard him concerning the fa ith in Christ Jesu s .

25 And as he reasoned of righteou&neu, and self-control, and the jud gment to come, Felix was terrified, and answered, Go thy way fo r th is time ; and when I h ave a convenient season, I will call thee unt o m e .

Golden Text--"Here in I al so exercise myself to ha ve a con-science void of offens e toward God and men alwa ys." (Acts 24 : 16.)

T im e-A.D. 58. Place-Cesarea . Pers ons-Paul, Felix, Tertullus, t he J ews, and Drusilla . Dev ot ionab R eading - Ps. 86: 11-17. R ef ~rence Mat erial - Act s 23 : 1-24: 27. H om e R eading-

No v . 16. M. PH ul B e for t h e Co uncil. Acts 28: 1-11. 17. T . . \ Pl o t t o Kill P a ul. Acts 23: 12-24. 18 . W. T h e LP Ltei- to F e lix . Acts 23 : 25-3 6. 10 . T . Pa ul A cc u se d B efor e F e lix. Ac t s 24: 1·9 . 20. F . Pa ul 's D efen se B efo r e F e lix . Acts 24: 10-21 . 21, S . 'f h e In d er is ion of F elix. Acts 24 : 22-27. 22. S . Fa il h a nd Pr ay Pr in Tr oub le . Psalm 86 : 11-17 .

293

LESSON VIII ELAM'S NOTES NOVE MBE R 22, 1925

GEOGRAPHICAL NOTES Cesarea was the Roman capital, as we hav e learned, of Judea.

It was built by Herod the Gre a t and na med fo r Au gustus Cresar. It was on the Mediterranean Sea , was a seap or t of Jud ea , and was about seventy mile s northw est fr om J er usale m. It occupies an important place in Acts of Ap ostl es . Th ere th e Roman soldiers were stationed; there Corneliu s and hi s household heard from Peter the words by which they wer e save d (Act s 10: 14); and there Paul appeared befor e F elix , F est us, and Agrippa . Finally from there Paul was taken to Rom e, hav ing appe al ed to C:P.sar.

HELPS AND HINTS FOR TEACHERS The last lesson left Paul standin g a t th e h ead of th e cas tle stairs,

bruised and sufferin g fr om th e cr uel tr eatm ent of 11n infu riat ed mob, but anxious to return good for evil in te achin g them the way of salvation.

His speech is r ecord ed in Acts 22: 1-21, in wh ich he gi ves a brief account of hi s life and conv er sion.

Thi s speech arou sed aga in t he fur y of th e mob. Seeing this, the chief captain prot ected Paul by havi ng him . bro ught in1 o t he castle. There he ordered a centu r ian to examin e P aul by . cour gin g , but Paul protected him self again st thi s by h is rig ht SI as a Roman citizen.

On the next day Paul wa s pla ced by the chief cap ta in before the Jewish Council in ord er, if po ssibl e, to learn the tru th of the charges against him . Paul threw t he council into c, nfus ion by saying he wa s a Pharisee as to the hope of t he r es urr ect ion. The clamor and contention betw een t he Ph ar isees a nd Sadduc ees was so great that the chief capt a in again r escued Paul by having him taken into the castle.

The night following Paul was encoura ged by th e Lord. (Acts 23: 11.)

A plot was laid by "the chi ef pri ests and elders " of the Jews to kill Paul, which plot was lea rn ed an d r evea led by P aul's nephew. The chief captain. again pr eserv ed P aul' s lif e, thi s t ime by sending him away from Jerusalem by ni ght and on to Cesar ea .

The chi ef captain was Claudiu s Ly sia s. He wr ote to Felix concerning Paul, stating the case clea rly and trul y, except t~e statement about having learned that Paul wa s a Roman. He did not rescue Paul at first because he kn ew Paul wa s a Roman, for he learned this afterwards from Paul hims elf wh en about to scourge him.

Felix Felix was the Roman governor of J udea at tha t tim e, and re­

ceived Paul. promi sing to hear him wh en hi s accusel's ~hould come, ( Acts 23 : 25-35.)

Paul was kept in Herod's pala ce.

God Overruled These Affairs God wa s wi th Paul; and thi s whole a ffai r, fr om h is arrest at

Jerusalem to his imprisonm ent a t Rome, ·wa s ov-irr nled to Paul's good and to God's glory . Had P au l been se.t fr ee ci l.her :~t .Jerusalem

294

N OVEMBER 22, 1925 FOURTH QUARTER LEssoN VIII

or at Cesarea, he would have been mobbed by the ,Jews. God makes the wrath of men to praise him. When Jesus gave the great com­mission, sending the apostles into all the world amid severe trials and sore persecutions, he said: "And lo, I am with you always, even un to the end of th e world." (Matt. 28: 20.) When the Lord ap­peare d to Paul and commissioned him to go to the Gentiles, he pro mised to deliver him "from the people, and from the Gentiles" (A cts 26: 16-18), and the Lord was with him.

The Charges Against Paul Paul's accusers were not slow to follow him up; for "after five

days the high priest Ananias came down with certain elders, and with an orator, one Tertullus; and they informed the governor against Paul. " (Acts 24: 1.)

Tertullus was a pros ecuting attorney, probably a Roman employed for that purpose. .

Paul was then brought in before his accusers, when Tert ull.us began his speech in the following artful and flattering manner: "Se eing that by thee we enjoy much peace, and that by thy provi­dence evils are corrected for this nation, we accept it in all ways and in all place s, most excellent Felix, with all thankfulness." (Verses 2, 3.) This was spoken to gain Felix's favor in the present cas e. Tertullus then proc eeded: "But, that I be not further tedious unto thee, I entreat thee to hear us of thy clemency a few words. For we have found thi s man a pestilent fellow, and a mover of in­surre ctions among all the Jews thxoughout the world, and a ring­lea der of the sect of the Nazarenes: who moreover essaye d to pro fane the temple: on whom also we laid hold: from whom thou wil t be able, by examining him thys elf, to tak e knowledge of all these things wh ereof we accuse him. And the Jews also joined in the charge, affirming that th ese things were so." (Verses 4-9.)

Four charg es were prnferred against Paul: ( 1) "A pestilent fellow"-mischief-malrer and pern icious character; (2) "a mover of ins urr ections among all the Jews throughout the world"-Asia Minor, Macedonia, Achaia , and wherever he had been; (3) "a ring­leade r of the sect of the Nazarenes"-an opprobrious epithet applied to Christians; · and ( 4) essaying "to profane the temple."

It was the policy of the Romans to prot ect for the sake of peace and order the religious rites and national laws of conquered nations;

Ji ence they would have punished Paul for profaning the Jewish temple. "The Jews" w.ho affirmed that these charges were true were the high priests and elders who went down from Jerusalem for this purpose.

EXPLANATORY NOTES Paul's Speech Before Felix

10, 11. Felix then permitted Paul to speak for hims elf in an­swer to these charges.

As usual, Paul began in a courteous an d happy way. Felix had been governor sufficiently long to become acquainted with the customs and laws of the Jew s, and would understand the nature of th e charge s against Paul and his exp lanations, and would also

296

LESSON Vlll ELAM'S N OTE S NO VhlMBER 22 , 1925

recog nize t he truthfulnes s of his- statem ent s . Hen ce, Paul sa ys: "Forasmuch as I know that thou hast been of many years a judge unto this nation, I cheerfully mak e my defe nse: see ing that thou canst take knowledge that it is not mor e than tw elve day s since 1 went up to worship at J erusal em."

Ha ckett says : "The best mode of re ckoning th e twelve days is the following: First, th e da y of the arriv a l at J er u ·ale m (Acts 21: 17) ; second, the int ervi ew with J ames ( ver se 18 ) ; t hi r d, the as ­sumption of the vow (ver se 26); fourth , fifth, sixt h, and seventh, the vow continued, which was to hav e been kept seven day s, being interrupted on the fifth [of the seven day s); eigh th, Paul before the Sanhedrin (Acts 22: 30; 23 : 1-10) ; ninth , the plot of the J ews and the journey by night to Antipa tris (A ct s 23: 12, 31); tenth, eleventh, twelfth, and thirteenth, the days at Cesarea (Acts 24: 1), on the la st of which th e trial was th en tak in g plac e."

The point Paul makes is t hat he had not been to Jeru salem for several years previous to this time, and all he did durin g these twelve days could be easi ly ac coun ted fo r. No hone st, consc ientious man fears investigation.

12-15. Paul denied all these char ges spec ially, except the third. He did not attempt "to pr ofane the temple; " hence they did not find him "in th e temple ... disp uting wit h a ny ma n." He was not "a 11.llStilent fellow ," rai sing "i nsur rectio ns" among the people, either in synagog ue or city. He then chall enged them for t he proof : "N either can they prove to thee the thin gs wJ1erof th ey now acc use me." The burden of proof alwa ys res t s up on the accuser. If one is now accused in court of any crime or mi sdemea nor, his acc users must prove the charges against him to be tr ue. As to the charge of bein g "a ringleader of th e sect of the Nazare nes," he say s: "But t his I confess unto th ee, t hat aft er t he Way which they ca ll a sect, so serve I the God of our fath er s, believin g a ll t hing s which are according to the law, and which are wr itt en in th e prophets; having hope toward God, which these al so themselves look for, that there shall be a r es urrection both of the just and unj us t." In t his Paul shows that hi s course is the only one consistent with the law and propllets. To believe the la w and proph et s, as bot h J esus and Paul so often proved, forced one to accept J esus of Nazare th as the Son of God a nd the Chri st .

Paul was hone st , open, and sin cere, a nd a lwa ys made a frank and clear statement of the issue betw een him and hi s fe llow -Jews. His cours e was consistent with what the law and proph ets said should come to pass and was loya l to what these ta ught, whil e th~t of the J ews was not. He show ed that his persec utors beli eved m the resurre ct ion as well as him self, but that it mu st come through Jesus.

16. He then states that he had inten tiona lly commi tted no wro n!-1,': "Herein I also exercise myself to have a conscience void of offensde toward God and men alway s ." Grand man! H e had always live so as not to be condemned by hi s own conscience; he had a lways done that which he consc ientiously believed tQ. be t he will of God. When he persecuted the chur ch , he ver ily believed that he ought to do so. His conscienc e was not a correct guid e (God 's will is the standard and guide), but his consc ience a lways bad e him do what he conceived to be God's will.

296

NOVEMBER 22, 1925 FOURTH QUARTER LESSON Vlll

Such men God love s, and he always help s them in his providence to learn the truth .

Why Paul Was In Jerusalem at This Time (Verses 17-21.)

17. At this point in Paul's speec h he states why he went to Je ru sa lem-namely, "to bring alm s to my nation, and offerings" (a most praiseworthy reason). Stud y t he way this fund was raised and the solemn mann er in which it ·was presented to th e Jew s. (Ga l. 2: 10; 1 Cor. 16: 1-4; 2 Cor . 8, 9; Rom. 15 : 25-28 .)

18-21. Paul then empha size d th e truth that the Jews from As ia, who dra gge d him out of the temple and ca used all this dis­turbance, were , the only competent witness es to prove him guilty of any crime, but that these were absent an d ough1J to have been there; but since th ey were ab sent, he was willing for those present to test if y to any wrong whi ch had been pr oven aga in st him in their council at J er usalem , except that he cri ed, "Tou ching the resurrection of the dead I am called in question befo r e you thi s day," which was no cri me or wTong. He admits that he pleaded for t he res urr ection of the dead.

The Impression Upon Felix 23. Paul mad e a good iry,pression upon F elix, and from him

Fe lix received "mor e exa ct knowledge concernin g the Way;" but F elix was a cowa rd , and "deferred t hem [P a ul's accusers], say ing , When Lys ias the chief captai n shall come down , I will deter mine your matter ."

Th ere is mu ch in the expr ess ion, " th e Wa y ;" it stands for the gospe l of Je sus, the r edemp t ion which is in Christ.

F elix ordered the centurion who had char ge of Paul to allow him indul gence "and no t to forbid any of his fri end s to min iste r unto him ." Th ere was a church at Cesarea , and Philip . with his family, lived t here; an d we can well, ima gine how they delighted to visit and serve Paul in every way.

24. Paul had awakened some int erest in Felix · concerning J esus as t he Christ; so, "after certain days," he and hi s wife ca me to the palace, sent for Paul, "and heard him concerning the faith in Christ J esus ." ·

"Drusilla, a s we learn from Josephu E, was a daught er of Her od Agripp a , who mu rdered the apo stl e Jame s. (Acts 12 : 1. 2, 20-23.) She was but six years old when her father peri shed [an account of which see in Act s 12: 20-23); and as that wa s in t he year 44 and her present appear ance in our ·narr ative was in the year 58, she WaE now only twe nt y years old. She had been .iriven in marriage a t a n ear ly age to Azizus, King of Emesa; but Felix, havin g see n her and become enamor ed of her bea ut y, had, t hr ough t he machina­tions of a sor cerer nam ed 'Simon,' induced her to abandon her hus­ban d and come to him ; so she wa s now living in open adultery with F elix . (Jos ephu s' 'Antiquities.') Concerning · Felix it is assert ed by Ta cit us, one of the most :judic ious and fair-mi nded of Roman histor ians, that, 'with ever v kind of crue lty and lu st . he exercised the aut hori ty of a kin,2: with th () te mper of a slave .' He and hi s brothe r , Palla , had RCtually been slave s in the household of Agrip- .

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LESSON VIII ELAM 'S NOTES NO VEMBER 22, 1925

pina, the mother of th e empero r, Cla udiu s ; an d by th e latter he had been sent from th e position of a slave to that of ru ler over a province." (McGarvey.)

Righteousness, Temperance and Judgment To Come 25. Having been invited to spea k "concerning th e faith in Christ

Jesus," Paul was at liberty to proceed as he deemed best ; so he suited his speech to his audience: "H e r easo ned of r ight eousness , and self-control, and -the judgm ent to come." What a theme to dis­cuss before this weak, cowardly, covet ous, licentious man and adul­terous woman!

Righteousness comes fr om th e word "rig ht ," and it embraces here the commandments and ordinan ces of God set fort h in the gospel of Jesus Christ.

In preaching "the fa ith in Chri st J es us," Paul showed who Christ was, what Christ had don e for the ra ce, and wh at Chr ist wou!d have all to do to be saved-that thro ugh fa ith in him a ll should live a righteous and temp erate life in view of the judgment to come.

Paul had been tried before Felix; but F elix, for hi s iniquitous life of unbridled lust, mu st sta nd befo r e J esus as Jud ge . To an ungodly man and adulterou s woman he spoke of righ teo usn ess and self-control; to a cowar dly , brib e-lovin g, an d unj ust jud ge on earth he spoke of the just jud gment of God. No wonde r Felix was terrified.

Farrar , as quoted by McGarv ey , says: "As he glanc ed back over the stained and guilty past, he was afrai d. H e had been a slave in the vilest of a ll positi on s, at th e vile st of all epochs , in the vilest of all citie s; he had crept wit h his brot her, Palla s, into the position of a courti er at th e most mora lly degrad ed of all courts; he had been an officer of those auxil iari es who were th e wo rst of all troops . What secrets of lu st and blood lay hidden in hi s earlier life we do not know, but ample and indi sputab le test imony (Jewish and pagan , sacred and secular) rev eals to us what he had been­how greedy, how sava ge, how treach ero us, h ow un just, how st eeped in the blood of private murd er and pu bl ic massacre - dur ing the eight years which he had now spent in the gove rnment , first of Samaria and then of Pale stin e. Th ere were footsteps behind him. He began to feel as though the eart h were mad e 'of glas s' ." ("Life of Paul.")

We may well ima gi ne that speech distu ·bed Drus illa as well as F elix, although no ment ion is made of th e 'effect it had upon her .

"God never lets a conven ient sea son come t o a ma n. He demands that he shall he instant in season and out of sea so 1, rea dy to sur­mount all difficulti es and obey God in sp it e of all hind ra nces." (Lips­comb.)

Paul was in Felix's power . He wa s a pr isoner , and there was a great temptation for him to seek to please t he gove rnor and his wife and to palliate their sins; but , regard less of consequences, he spoke the truth and sent t he dar t home to F elix' s heart. 0, for such preaching to-da y !

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NOVEMBER 22, 1925 FOURTH QUARTER LESSON VIII

The Destiny of Felix and Drusilla This covetous, unholy desire and willingness to accept a bribe

reveals the corrupt state of this man 's heart. He knew Paul was innocent, but, through the Jove of money, hoping a bribe would be raised for Pau l's r elease, he would not set him free . Paul would not bribe him; he who br ibes an officer is as corrupt as the officer. Paul remain ed in prison two years under Felix.

Felix was removed by Nero, who called him to Rome to answer the charg es the J ews pref err ed agai nst him, for his corrupt adminis­tr ation; hence he left Paul bound, "de siring to gai n favor with the Jews." Felix was saved from deat h by his brother, Pallas, but was banished to Gaul, w:here he died. Drusill.a followed him into banishment. (Ver ses 26, 27.)

QUESTIONS Give the subj ec t . Repeat the Gold en '£ext. Give th e tim e, place, a nd persons. Did you read the Devotional

Reading? Did you r ead the R efer ence Ma-

terial? Did you r ead the H ome Reading? Wh ere and what was Cesarea? What occurr ed there? R elat e in ord er th e facts w,,lch

occ urr ed b etw ee n th e last les ­so n and this one.

Show h ow God was with Paul in all this.

What did F elix say to Paul when Paul wa s deliv er ed to him?

How long were P a ul's acc us ers in r eaching the re?

Who was T ertu llus? Who else came down? How did T ertullus b egin his

speech? State, in order, th e charges pre­

ferred ag a inst Paul. Who t es tifi ed that these ch a rges

w er e true? 10, 11 What privil ege did Felix grant

Paul? How did Paul b egin his sp ee ch? Why could Felix judg e of these

things? W hat point did Paul make of the

fact that It had been only twelve days since he went to J erusalem?

1 2-15 Whi ch of th ese charges did Paul deny?

W hat did he challenge the Jews to do?

Upo n whom does the burden of proof rest?

W hi ch charge did P au l admi t? Fo r wh a t did the J ews, as well as

Paul. look?

How did Paul show the consis­t ency of his course and the In­consistency of the Jews?

16 How had Paul endeavored to live? What point would he make by

this statement? What Is the true and only stand­

ard of rlgh t? What, then , does conscience do

for us? What characters are led to see the

truth? 17 Why did P a ul go to Jerusalem? 18 - 23 H ow did he behave himself tn

the t emple? Why should the Jews from Asia

have be en there? In th eir ab s ence, what was Paul

willing for thos e present to do? What again does Paul admit? What Impre ssio n did Paul make

upon Felix? What reply did Felix make to

th ese Jews? What did h e com mand the cen­

turi on concerning Paul? 24 Why did Felix send for Paul?

R elate ail you know of Drusilla. R ela te a ll you know of Felix.

25 About what did Paul reason? What do these embrace? Wh a t effect did this have upon

Felix? Why did not th e "convenient sea­

son" come? What shows the sublime courage

and trueness of Paul? 26, 27 Why did Fellx retain Paul In

prison?

299

Would Paul bribe him? For w ha t oth er reason did Felix

lea ve Paul In prison? "\'Vllat became of Felix and Dru­

silla?

L ESS ON IX ELAM'S NOTES NO VEMBER 2\:/, 1925

LESSON IX-NOVEMBER 29

PAUL BEFORE AGRIPPA Read : Acts 25: 1-26: 32. Lesso-n Tex t: Acts 26: 19-32 .

ACTS 26. 19 Wherefore, 0 king Agrippa, I was not disobedient unto the heavenly vision:

20 but declared both to them of Damascus first , and at Jeruaa• lem, and throughout all the country of Judaea, and also to the Gen­tilea, that they should repent and turn to God, doing worka worthy of repentance.

21 For this cauae the Jewa seiz e d me in the temple , and aaaayed _ to kill me.

22 Havinar therefore obtained the help that is from God , I stand unto thia day testifying both to small and great, caying nothing but what the prophets and Moses did say should come;

23 how that the Christ must suffer, and how that he first by the resurrection of the dead should proclaim light both to the people and to the Gentiles.

24 And as he thus made his defence, Fe;;tus saith with a loud voice, Paul, thou art mad; thy much learning ia turning thee mad.

25 But Paul saith, I am not mad, most excellent F estua; but speak forth words of trutli and sob er ness .

26 For the king know et h of these things , unto whom also I speak freely: for I am persuaded that none of th ese things it hidden from him; for this hath not been don e in a corn er .

27 King Agrippa, believest thou the prophets? I know that thou believed.

28 And Agrippa said unto Paul, With but little p e r suasion thou wouldeat fain make me a Christian.

29 And Paul said, I would to God, that whether with little or with much, not thou only, but also all that hear me this day , mirht become such as I am, except these bonds.

30 And the king ro se up, and the governor , and Bernice, and they that sat with them :

31 and when they had withdrawn, they spake one to another, saying, Thia man doeth nothing worthy of death or of bonds .

32 And Agrippa said unto Festus, This man might have been aet at liberty, if he had not appealed unto Caesar .

Golden Tex t- "I was not di obedient un to the heaven ly vis ion ." (Ac ts 26 : 19.)

Time- A.D. 60. PZace-Ce sarea . Per sonR- Festu s, th e chi ef captains and principa l men of Cesarea,

Ag rippa, Berni ce, and Paul. De·votiona l R eading-Psalm 43: 1-5. R eference Mat erial-Ma tt. 10 : 32 . 33, 37-39. Home R eading-

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Nov. 28. M. Paul Summ on .-d B efor e F estus. Acts 25: 1-12. 2,. T. Festus Confers with Agrippa, Acts 25: 13-22. 26, W, Paul ' s Defense Before Agrippa. Acts 26: 1-11. 26, T, Pa u i' s Defense Before Agrippa, Acts 26: 12-28, S7, F. Ag r ippa Declares Paul Innocent. Acts 26: U-82 . 28, B. P ilat e Declares J es us Innocent. Luke 23: 18- 28. 29 . S. A Praye r for D e live ra n ce . Ps a lm 43: 1-5.

HELPS AND HINTS FOR TEACHERS The most important characters of this lesson are Festus, Agrippa,

Bernice, and Paul. Porcius Festus was th e Roman governor, who succeeded Felix

( Acts 24 : 27), and who died about two years afterwards. His con­nection with Paul reveals the fact that he was entirely and surpris­ingly ignorant of the gospel, and also of the Jews' religion. In ex­plaining Paul's case to Agrippa, he says: "Concerning whom, when the accusers stood up, they brought no charge of such evil things as I supposed; but had certain questions against him of their own re­ligion, and of one Jesus, who was dead, whom Paul affirmed to be alive." (Acts 25: 18, 19.) Referring to Jesus as "one Jesus" shows his profound ignorance of these questions, but his ignorance is no evidence that they were not widely known.

Many people to-day do not know enough a.bout Christianity and its spirit to . see the difference between implicit obedience to the com­mandments of God through faith in Christ and keeping the precepts of men, or between the church of Christ and the various denominations of the land.

Festus wa s a man of the world, looking after his own position and worldly int erest, and gave the gospel no attention; for at this t ime it had already been established in Rome.

Agrippa was the son of the Herod who slew James and impris­oned Peter (Acts 12 : 1-12), and soon afterwards died such a miser­a ble death (verses 21-23); the great-nephew of Herod Antipas, who beheaded J ohn the Baptist and mocked Jesus (Luke 23: 11); and the gr eat-grandson of th e atrocious Herod the Great, who sought to kill Jes us as a babe when he slew the innocent children of Bethlehem. This Herod is called "Agrippa II," and was by the emperor first made king of Chalchis, a small province east of the Jordan, but was re moved from that position and made king of some other small prov­inces.

Bernice was Agrippa's sister, and, therefore, the sister of the beautiful Drusilla of our last lesson. She was also beautiful and br illiant and as profligate as her sister. "She had lived with two husbands, and was now suspected of an incestuous life with her brother. After this she was married again-this time to Polemon, king of Cilicia." (Lipscomb.)

Bernice and her brother were, unlike Festus, quite familiar with the points of difference between Paul and the Jews; for their father ha d espoused the Jewish religion and claimed to believe in the law of Moses.

The Herods, from the great-grandfather to this great -grandson, ha d had too much to do with persecuting Jesus and his apostles not to understand these things.

While Cesarea was the seat of government for that country, Jer usalem was the social and religiou s capital of the Jews; there-

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fore, as soon as Festus entered into his province, he "after three days went up to Jerusalem."

The Jews were still intensely bitter against Paul, the noted pris­oner, and requested Festus to send him to Jerusalem for trial, "lay­ing a plot to kill him on the way." T,his Festus declined to do, giv­ing his reasons (Acts 25: 4, 5, 16) ; and Paul was tried again be­fore a Roman ruler at Cesarea. The accusations this time were virtually the same as before, and Paul's defense was the same: "Neither against the law of the Jews, nor against the temple, nor against Cresar, have I sinned at all."

Festus was _su.rprised to find that the Jews could sustain no charge of "evil things" against Paul; but "desiring to gain favor with the Jews," he asked Paul if he would go up to Jerusalem and be tried there.

Festus probably did not know of this plot to assassinate Paul 'on the way; but Paul understood his enemies too well to be caught in such a trap, and, exercising his right as a Roman citizen, he appealed unto Cresar.

Paul here made a courageous and grand speech to Festus, saying, in conclusion, that no man could thus deliver him up to the Jews to be killed. (Verses 9-12.)

It was customary then for rulers of other provinces to visit and congratulate a newly appointed ruler, and Agrippa and Bernice came to Cesarea "and sa lut ed Festus."

F estus was perplexed over Paul's case. The trial before the Jews had developed no cause for Paul's imprisonment or punishment, and he had refused to go to Jerusalem for further trial, but had appealed, on the other hand, to Cresar. Fe stus thought it "unreasonable, in sending a prisoner, not withal to signify the charges against him;" therefore he laid the case in detail before Agrippa, seeking assistance . (Verses 13-22.)

Agrippa had no jurisdiction over Paul, but expressed a desire to hear him. "So on the morrow, when Agrippa was come, and Bernice, with great pomp, . . with the chief captain s and the principal men of the city, at the command of Fe stus Paul was brought in"-"into the place of hearing."

Take a glan ce at Paul's audience as it sat about him in "great pomp" and worldly splendor-the kin g and Bernice in royal appare l, the Roman governor, his chiliarchs, and th e principal men of Cesarea. Paul, doubtle ss, had never stood before such a worldly-great audience. Paul was a prisoner , literally in chain s, as he appeared before that audience to make a speech.

Festus addressed the audien ce fir st, and stated hi s own difficulty and why they had been called together. (Ver ses 23-27.) Agrippa then assumed control of the meeting, and announced to Paul that he was permitted to speak for himself.

God had said that Paul was "a chosen vessel" unto him to bear his name before "kings" (Acts 9: 15), and this wa s one of the times when that was done.

"Then Paul stretched forth his hand [ with the chain hanging from his arm], and made his defense." Paul expres sed himself first as happy because he had this opportunity of making his.defense be­fore Agrippa for the reason stated. (Acts 26: 1-3.) He then states that the Jews were acquainted with his manner of life from his youth,

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that . he had lived a Pharisee, and that even then concerning the hope of the ·r.esurrection he was accused of the Jews. (Verses 4-8.) Next, he states that once he thought, like the Jews, that he "ought to do many things contrary to the name of Jesu s of Nazareth," and did so both in Jerusalem and in foreign citi es ; and he then gives an account of his conver sion, or why he cease d to per secute Jesus and accepted him as the Christ.

In all this Paul not only ga ve his rea sons for becoming a Chri s­tian, but he preached the gospel t o his audi ence and showed why they should also become Chri stian s. He al so gives here hi s commis sion from Jesus to prea ch th e gospel to the Gentil es. (Ver ses 9-18. )

EXPLANATORY NOTES

Paul Continues His Speech Before Festus and Agrippa

19. The lesson text again cut s in two one of Paul' s addre sses. We have, then , another rea son for ha ving our Bibl es in the clas s

with us. Thi s vision was from heaven. Paul saw J esus in that light whi ch smot e him with blindn ess . To

this commis sion he wa s not disob edient. 20. Paul does not r elate her e, a s ar e r elated in form er account s

of his conversion , hi s blindness , hi s fa st and prayer for th ree day s, Ananias' visit, and hi s bapti sm. He sta tes that he at once began to preach in the pl aces mention ed. both to Jew s and Gentil es-- "that th e:v should repent and turn to God, doing work s worthy of rep entance."

"Godly sorrow" is not r epentan ce, but it works r epentance. (2 Cor. 7: 10.) Repentan ce is a chan ge of pu r pose and a determination to lead a different life . Th en wh en one rep ents , one. in "g-odly sor­row'' for all sins , turn s fr om th em anrl nurn oses by the heln of God to lead a differ ent lif e. To "turn " to God after one beli eves in Christ and rep ents is to submit to God in bapti sm, and to do "works worth y of repentance," which is to show by a life of godl iness and true holi ­ness that one has repented.

21. "For this cause"--carr ying out th e comm ission Chri st had given him, preaching- through Chri st the h ope of t he resur rection . and that all should live a tru e and holy llfe--th e Jews seized Paul in the temple and tri ed to kill him. He had now been a pri soner f or t wo V€Rl"S, and no evil thin g had been prov ed against him .

22. 23. Through all the se t r ial s and imnri sonment God had been with him. had sus tain ed him . and had overruled all thin gs for the f urtherance of the gospel and hi s pr otecti on. Bv thi s help he stood before them on that da v. In all hi s pre ach ing he had sa id nothing but what the pr onhet s and Moses said should come to pa ss. His cours e wa s to show bv the law and nronhet s, fir st. th at the looked-fo r Mes­siah ~hould suffer . shed hi s blood, die. and ari se fr om the dead; and. SPcom-llv, that J esus of Naz ar eth had done thi s. and hence wa ,; the Messiah. or Ch.rist , and , ther ef ore, t he Son of God. ( Act s 17: 2. 3.) Moses and the prophet s fo ret o1d th ese th ings . and belief in Moses &nrl the nronhet s comnell ed f.aith in Je sus. J esus said if t.he Jew s believed Mose11 they mu st believe him . (J ohn 5: 46, 47.) Thi s wa s the noint Paul pr essed.

Je sus "aboli shed death , and brou ght life and immortalit y to light th rough the gospel" (2 Tim . 1: 10·,. and "was declar ed t o be the Son

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of God with power, according to the spirit of holiness, by the resur­rection from the dead" (Rom. 1: 4); so Paul says here "that he first by the resurrection of the dea d sho uld proclaim light both to the people [the Jews] and to the Gent iles." Je sus demonstrated the res­urrection as a fact .

24. Here F est us int er rup ted Paul. Worldly ambitious, knowing nothing of Christianity and placing iL on a level with the demon worship and superstit ion of the Romans, and recognizing Paul's learning and splendid ability, he could not r econcile Paul's course of life and magnanimous spirit with his own darkened conceptions of life and duty; hence he thought Paul must be frenzied, saying : "Thy much learning is turning th ee mad." This was truly his estimate of Paul.

"How darkened the mind that could regard in this light the life which has been the admiration of enlight ened men, both believers and unbelievers, in ever y subsequent age!" ( McGarvey.)

25. Paul recognized th e sinc erity of F estus in making this charge, and replied most respectfully: "I am not mad , most excellent Festus; but speak forth words of truth and sobern ess ." Paul' s very manner, calmness, respect for Festus, and court eous reply, disprove the charge of madness. All he preached was only what God had said should come to pas s.

26. Replying further to Festus, Paul tells him that "the king knoweth of these things;" that they wer e not "hidden from him," for they were not "done in a corner." Thi s is a reflection, too, on Festus' profound ignorance of "these thing s." Because the kin g was familiar with them and claimed to believe the prophets, Paul spoke to him "freely." It seems that Paul recognized th e fact that Festus was beyond the reach of the gospel.

Paul's Appeal to Agrippa

27. Paul then makes this direct appeal to the kin g, "Ki ng Agrippa, believest thou the prophets?" and before Agrippa could an swe r, see­ing conviction in his face, Paul says: "I know that thou believest."

28. Unlike Festus, Agrippa had a clear insight into th ese things, and had been carried along in sympathy with Paul from the begin­ning of his speech to this climax. Paul saw this, and made the dec­laration, "I know that thou beli evest ;" and that being true, A"grippa, like Paul, must accept Jesu s as the Christ-that is, become a Christian . Airrippa realized all this . He felt thi s mighty conclusion, and said: "With but little persuasion thou would est fain make me a Christian." Paul's reply shows that he und erstood the king- to be sincere and his meaning to be , as expressed in the Auth oriz ed Ver ion: " Almo st thou persuadest me to be a Christian. "

29. "Paul's reply was never excelled for propr iety of diction and magnanimity of i-entim ent ." (McGarvey .) "I would to God, that whether with littl e or with much. n<>t thou only, but also all that hear me this da v. mii:rht become such as I am, except these bonds ." Poubt ­less he held up hi s arms. from which hung the chain s. He seems to have forgotten ·his imprisonment and chains until his magnanimous thoughts of others reminded him of them. He was in .chains, but he desired all his enemies to become Chri ·ti an s without having to suffer as he wa ~ then siJffering for Chri st . Thi s is the spirit of Chl'ist.

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NOVEMBER 29, 1925 FOURTH QUARTER LESSON IX

30-32. The speech ended, Paul's audience retired, consulted to­gether, and agreed that Paul had done nothing worthy of death or imprisonment, and might have been set at liberty, had he not ap­pealed to Cresar; but had Paul at any time been set at liberty in either Jerusalem or Cesarea during the time of his imprisonment, he would have been assassinated by the Jew s. Then God overruled a ll this for Paul's protection and the furtherance of the gospel.

Which would you pr efer to be, Paul save d in heaven these two thousand years, or Felix and Dru silla, Festus, King Agrippa, and Bernice lost forever?

QUEST IONS Give the subject. Rep ea t the Memory Ver se. Repeat the Golden T ext. Give the time, place, and persons. Did you read the Devotion I

Reading? Did you read the R eference Ma-

terial ? Did you r ea d the Home R eadi ng? Did you read Chapters 25 and 26? Who was Festus? Why was he so ignorant of the

gospel? Name some distinctions which

many are unable to draw today because th ey know but little of the t eac hing a nd spirit of the Bible.

Tell who Agrippa was, and r elate all you know of him .

Who was Berni ce, and what about her beauty and life?

Why was Agrippa familiar with the differences between Paul a nd the .Jews ?

Why did Festus go up to .Jer u ­sa lem soon after his arrival In .Judea?

What r eq uest did the .Jews mak e of him co ncernin g Paul?

What a nswer did he make them? Bef ore whom. th en . was Paul

again tried? ·w hat were the charges this time? What answer did P11,ul make? At what was Festus surprised? What · requ est did he m a ke of

Paul? Why did b e mal<e this requ est? ,vhy did Paul r efuse to go to

.Jer usa lem for trial? To whom did he appeal? \Vhat r ep ly did Festus give to this

appeal? Why did Agrippa and Bernice

come to Ces.a.rea? What desire did Agr!npa express? In what manner , or style, did

these royal persons present t hems elv es in the courtroom?

Who first addressed the audienc e? Giv e hi s addr ess .

H ow did Paul begin his speec h ? Before whom ha d Go d said Paul

must bear his na.m e? What a r e the fact s given in

v erses 4-8? Of what does P a ul next giv e an

account? In this, what do es h e preach and

show to all? 1 9 What ,additional rea so n have we

here for having our Bibles with us?

To what was Paul n o t dis ­obe dient?

20 What Important it em s in hi s con­version are h er e omitted?

When did Paul beg in to pr,,ach und er his commission?

Where did h e preach? What did he preach? What is "repentance"? What doe s "turn to God" m ean? How do we show fruits of re·

pentance? • 21 Why d id the .Jews seize Paul in

the templ e? 22, 23 Who had susta in ed him

through a ll his impri son ments and trials?

F or what only had h e contended? Why must one b elieve in .Jes us as

the Christ if he believes Moses? How had .Jesus pro cla imed "light

both to the p eop 1e and to the Gentiles"?

2 4 What did F estus do and say at this point?

Why did h e co nclud e that Pau l was mad?

~~ \Vhat r eply dill .Paul make to this? ,vhat pro1 ·et1 that h , wa s not

mad? ~6 \Vhy did Pau l sa) · h e spoke "fr ee ­

ly" to Agrippa about th ese things?

~7 "-' hat did Paul n ext Sa)· to ,\ g rip ­pa ? .

Wh a t led Paul to say that h e kn ew Agrippa believed?

If Agrippa believ ed the prophets, then what else must he believ!l :rnd do?

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28 What r eply did Agrippa make to Pa ul?

29 What was Paul 's excellent reply? What se ems t o hav e reminded

Paul of h is cha ins ? ao-a2 Wh a t conclusion did the kine ,

F es tus, a nd the officers r ea ob conce rn Inc Paul?

To w hat did God overrule this Imprisonm ent?

Whi ch or all the se characters would y ou prefer to be?

LESSON X-DECEMBER 6.

PAUL'S VOYAGE AND SHIPWRECK R ead: Acts 27: 1-44 . Lesson 7'ext: Act s 27 : 30-44.

ACTS 27. 30 And aa the sailors were seeking to flee out of the ship, and had lowered the boat into the aea, under color aa thouirb they would lay out anchors from the foreship,

31 Paul aaid to the centurion and to the soldiers, Except these abide in the ahip, ye cannot be saved. · 32 Then the soldiers cut away the ropes of the boat, and let

her fall off. 33 And while the day was coming on , Paul besought them all to

take some food , saying, Thia day is the fourteenth day that ye wait and continue fasting, having taken nothing.

34 Wherefore I beseech you to take some food: for this is for your safety: for there shall not a hair perish from the head of any of you.

35 And when he had said this, and had taken bread, he gave thanks to God in the presence of all; and he brake it, and began to eat.

36 Then were they all of good cheer, and themselves also took food.

37 And we were in all in the ship two hundred threescore and sixteen souls.

38 And when they had eaten enouirh .- they lightened the ship, throwing out the wheat into the sea.

39 And when it was day, they knew not the land: but they per­ceived a certain bay w"ith a beach, and they took counsel whether they could drive the ship upon it.

40 And calling off the anchors, they left them in the sea, at the same time losing the banda of the rudders; and hoisting up the fore· sail to the wind, they made for the beach.

41 But lighting upon a place where two seas met, they ran the vessel aground; and the foreship struck and remained unmoveable, but the stern began to break up by the violence of the waves.

t'.2 And the soldiers' counsel was to kill the prisone rs, lest any of them should swim out, and escape.

< 3 But the centurion, desiring to save Paul , stayed them from their purpose; and commanded that they who could swim should cast themselves overboard, and get firat to the land;

44 and the rest, aome on planks, and some on other thing• from the ship. And 110 it came to pass, that they all ea-ped safe to the land.

Golden T ext--"Be of good cheer; it is I; be not afraid." (Matt. 14: 27.)

3-06 ...

D.lilCEMBER 6, 1925 FOURTH QUARTER

Time-A.D. 60. Place-Melita, now Malta.

LlilSSON X

PerBons-Paul, Aristarchus, Luke, the centurion, other prisoners , the other passengers, and the ship's crew.

Devotional Reading-Psalm 107: 23-32. Reference Material-2 Cor. 11: 23-28. Home Reading-

Nov. 80. M. P a ul Sa lls for Rome. Acts 27: 1-8 . Dec. l. T. The Da ngerous Voyage. Acts 27: 9-20 .

2. W. Pa ul ' s Assurance. Acts 27: 21-26. 8. T. P a ul Comfo r ts His Comrades . Acta 27: 27-86. ,. F. 'l'h e Sh ipwr eck ,and th e Escape. Acts 27: 87 -u . 6. S. P au l' s Perils and Suf!'erlngs. 2 Cor . 11: 22-88 . 0. 8. Mas t er of Wind and Wave . Psalm 107: 28-82.

GEOGRAPHICAL NOTES Melita, now Malta , is south of Sicily , and is only seventeen mile s

long and nine mi les broad in the widest place. (Acts 28: 1.) Look out on the map all the towns, islands, and countries men ·

tione d. Thi s must be done in order to have a clear conception of this voyage . Paul lef t Cae sar ea for Rome. The next place to Cae sa rea in the voy ag e ment ioned is Sidon; next, the island of Cyprus; then, the pr ovinces , Cilicia and Pamphylia; Myra, a city of Lycia; the island , Cnidus; the island, Crete; Cape Salmone; Fair Havens, near Leasea, on Crete; Pho enix, a town and haven of Crete which was not reached; and the island, Cauda.

HELPS AND HINTS FOR TEACHERS Paul's Prayer Answered

Paul had pra yed that "through the will of God" he might see Rome and establish the saints there, have "some fruit'' among them as well as among "the rest of the Gentile s," and "find re st" and joy among them. (See Rom. 1: 8-15; 16: 30-33 .) He needed "res t ." God answered this prayer in a promise in the castle at Jerusalem, when he said to P aul, "So must thou bear witness also at Rome" (Ac ts 23: 11); and God fulfilled this promise through all the con­cur r ent circumstances of Paul's arrest , imprisonment, and tr ials at Caesarea, and Roman citizenship. "T.he machinations of the Jews, the avarice of Felix, the .indeci sion of Festu s, the prudence of Paul , an d the Roman statute for the protection of citizens, had very str angely, yet very naturally combined to fulfill a promise of God ma de in answer to prayer." (McGarv ey. )

God carried P ·aul through these diabolical plots of the Jews at J er usa lem, these trial s and two years' imprisonment at Caesarea , t he long and terrible storm at sea, the shipwreck, and the proposition of t he barbarious soldiers to slay the prisoners, lest they should es­cape ; yet Paul had to exercise at all times the greatest prudence and skill and use all the means at his command. He was as prudent , a s sk illful, and as laborious as if all depended upon his own exer­t ions, and prayed "always," as full of trust and confidence in God's prom ises as if all depended upon God al one without an effort on his Part . This is trust.

307

LE:sSON X £LAM 'S NOTE::;

Course Pursued

0£CEMBER 6, 1925

From the use of "we" again it is seen that Luke was with Paul on this voyage. The last mention of "we" is just after the arrival of Paul and his company at Jerusalem. (Acts 21: 18.) Luke was eoubtless with Paql during much of the two years' imprisonment at Caesarea.

Aristarchus, of Th_essalonica, also accompanied Paul, and later Paul calls him his "fellow-prisoner." (Col. 4: 10.) He was a "fellow-prisoner" probably voluntarily . .

A centurion named ''Julius" had charge of Paul and "certain other prisoners." Julius had command of a company "of the Augustan band," or cohort, named for Emperor Augustus, just as people now name military companies for prominent men.

They embarked "in a ship of Adramyttium." Adramyttium was a city of Mysia, east of Aegean Sea. This ship was not sailing for Italy, but they expected to intercept some other ship which was sail­ing for Italy, which they did at Myra. The ship "touched at Sidon," where Paul was allowed to go ashore and receive att ention from the saints there.

"Julius treated Paul kindly." Paul always won the respect and favor of the Gentile officers who had him in charge. He did this by his open, frank, and honorable deportment. The Gentiles knew that the Jews persecuted him because of his free association with the Gentiles, and they sympathized with him.

The ship "sailed under the lee of Cyprus, becau se the winds were contrary." We know that "lee" means shelter-the side opposite to that against which the wind blows; and hence they sailed along the northeastern shore of Cypru s. The ship kept close to shore. Those who know say there is a westerly current along this coast from Syria to the Archipelago. The ship sought the advantage of t his current.

At Myra, in Lycia, they "found a ship of Alexandria [in Egypt] sailing for Italy," and there changed ships. This ship was loaded with wheat. It was out of the direct course to Italy from Alexandria. probably because of these same "contrary winds."

From Myra to the island Cnidus is only about one hundred and thirty miles, yet it required "many days" of slow sailing to reach it, which shows that the ship came "with difficulty over against Cnidus." It did not touch there. The voyage was a difficult one all the way.

For pr otec ti on t hey avoided the open sea, and sought next "the lee of Cret e, over against Salmone [the eastern extremity];" hence they sailed along the southeaste1·n and southern coast of the island. Wit.h the island to protect them, it was with great difficulty that they prevented the wind from drifting them out into the open sea; but "with difficult coasting along it we came unto a certain place called Fair Havens .'' There they spent much time; and the voyage now was not only difficult, but "dangerous."

It was now fall (after the fast on the Jewish day of atonement, which occurred on the tenth day of the seventh Jewish month-Lev. ·23: 26, 27----0r about the last of our September or first of October), and the rainy season had set in. Paul's advice was to winter there. Although God had promised that he should preach the gospel in Rome, yet he advis ed the safety of all in avoiding a dangerous jour-

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0E 0EMB EU G, 1!:J:.!5 F'OUHTH <..!UA l{TER LE SSON X

ney. This fact of offering ad vice shows in what respect Paul, the prisoner, was held. However, because Fair Havens was "not com­modious to winter in , the more part advised" to try to "reach Phcenix , and winter there." All had given up th e thought of trying to reach Italy before spring.

They remained at Fair Hav ens until a favorabl e tim e to start; "and when the south wind blew softly," they thought, with no fur­ther trouble, they could rea ch Phcenix, another haven not far away, on the same side of the island, nearer the weste r n end.

14. But soon after they had started, a terrible tornado, called "Euraquilo," swept down upon the ship from the mountains of Crete and drove it from the island into the open sea. "Eur aquilo " meam , "northeast wind," and is very dangerous.

The ship, thus "caught" in the storm, "could not face the wind," and, compelled to give way to it , was driven before it.

The crew ran the ship under the lee of a small island called "Claude," or "Cauda," and , whil e thu s protected, did three precau ­t ionary thing s-(1) pull ed up into the ship the boa t which up to that time had been tied to the ship, and it was with difficulty that the y could do this and save it; (2) passed ropes around the hull and made them tight to pr event it from splitting and going to pieces (this is called "undergirdin g" the ship); (3) "lower ed the gear"-that is, the sails-to prevent the winds from driving the ship with such rapidity toward the "Syrti s,'' or quicksand, near the coast of Africa which they feared. This was all they could do. They th en had to let the ship drift before the raging storm.

The morning brought no relief. After lab ori ng "exceedin gly wit h the storm" all night, on the next day "they began to thr ow the freigh t overboard." On the third day , th e pass enger s a ssi sting , they thr ew out "the tackling [the spars, sails, ropes, and furnitur e of th e ship] ."

The storm continu ed, "and no small tempe st lay on" th em. Since lhey could tell their course in thos e da ys only by the sun and star s, and since they had not seen thes e for "many days," the y knew not where they were or whither driftin g; hence they gave up alJ hop e of being saved.

In their distre ss they fa sted fourt een days . (Act s 27: 27, 33.) When they thus "had been long ,vithout food, Paul st ood forth in the midst of them" and add r essed them in th e speech which follows in verses 21-25, saying th ey should have listened t o him "a nd not have set sail from Crete," reh earsing what God had said to him the night before, and declaring hi s great faith in God.

EXPLANATORY NOTES

Stick to the --Ship

30-32. The ship wa s so dr iven by th e storm that nou e knew wher e the y were in th e sea . Th ey were afr aid of being dr iven up on t he quicksand s of Northern Afr ica (Acts 27 : 17) ; but , in th e good­ness of God, they were dri ven mor e in th e dire cti on of Rome, th eir j ourney's end . After th eir fa st of fourte en days, and aft er Paul' s encour aging speech, "driven to and fr o in the sea of Adr ia, about midnight the sailo rs surmi sed that th ey wer e dra wing near to some country: and t hey sound ed, and found twenty fathom s; and aft er

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LESSON X ELAM'S NOTES DECEMBER 6, 1926

a little space they sounded again, and found fifteen fathoms . And fearing lest haply we should be cast ashore on the rocky ground, they let go four anchors from the stern, and wished for the day." (Acts 27: 27-29 .)

The sailors believed that to hold the ship thus stiff against the waves would cause it to go to pieces before day; and, pretending to put out an anchor from the front, they lowered the boat, "seeking to flee out of the ship," willing to risk their lives in this boat driven by the waves rather than in the ship. The alert Paul discovered this, reported it to th e centurion, and informed him that the salvation of all depended upon the sailors remaining on the ship. "Then the soldiers cut away the ropes of the boat and let her fall off." This shows the confidence all had in Paul, because apparently this boat was a necessary means to escape, should the ship go to pieces .

"Abide in the ship." Stick to the church; be satisfied with he1·; cut away such boats as modern human aid societies, associationfl, missionary conventions, etc., and risk all in the church . Jesus mans this ship, and she will never go to pieces. "The old Ship of Zion" has landed many thousands and will land as many more.

Paul's Shipwre ck and Compos ure 33-37. While anchored and waiting for the day, Paul exhorted

all to eat, and relieved them as much as possible of further anxiety . It was necessary for their "safety'' to take food. They needed the strength that it would give to escape from the ship and to endure cold and rain . Paul assured them that not a hair would perish from the head of any. Paul then "gave thanks to God in the presence of all'' for the food, "and began to eat," when all, following his ex­ample, ate and were of "good cheer." Paul was · the most composed man on board. He had been in three shipwrecks and "a night and a day . . in the deep" before this for Christ's sake . (2 Cor. 11: 25.) In all, there were two hundred and seventy-six persons on board. This number was given to show that none were lost. Before this they bad lightened the ship by throwing out some of the freight and the furniture, but now, that it might not float so deep in the -water-and, therefore, be Jess liable to run upon rocks-the wheat was thrown out.

Safe Ash ore 38, 39. Day, for which they had wished (verse 29), came on;

but they knew not to what land they had been driven; but discover­ing "a certain bay with a beach," they all decided to try to "drive the ship upon it." This was the only place they could land, and this could be done only by steering the ship between the rocks.

40. Assured that the ship would be wrecked, they had no fur­ther use for the anchors; and to rid the ship of as much weight as possible, they cut th em loose and left them in the sea. The rudders were fastened, and hence they loosed "the bands of the rudders," for they would need the rudders to guide the ship ." "And hoisting up the foresail,'' in order to move the ship forward, "they made for the beach." Remember, Paul during the night said that unless the sailors should "abide in the ship" none would be saved. These sailors are now i:ieeded, we see, to run the ship as near shore as possible.

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DECEMBER 6, 1925 FOURTH QUARTER LESSON X

41. "Where two seas met"-where two currents coming from opposite direc tions had left a depo sit of sand and mud. In this the ship ran aground, plowing so deep into the sand that its prow re­mained immovable, while the stern began to be broken to piece s by the violence of these wav es beating upon it from opposite directions .

42. The soldiers advised "to kill the prisoner s , lest any of them should swim out, and escape.''

43. To save Paul, the centurion forbade this, "and commanded that they [the soldier s] who could swim should cast themselves over­board, and get fir st to the land ." These soldiers, r eachin g the land first, would be there to guard the prisoners as they should arrive.

44. A1;ter the soldiers reached the shore, then all the rest as they could-"some on planks , and some on other things from the ship" ­made their escap e. All wer e sa ved , as God had promised. God gave to Paul the lives of all on the ship. (Verse 24.) We should be glad to know if any of these became Christians, and we cannot see why ad should not have done so. All having escaped, they "knew that the island was called Melita."

QUESTIONS Give the subject. R epea t the Golden T ext. Give th e time, plac e, and per so ns. Did yo u r ead th e Devotional

Reading? Did you read t he R efer ence Ma­

terial? N a m e al l the places, in order,

m enti on ed in this voyage . Did you look them out on the

m a p? For what had Paul prayed? Wh ere and how had God an­

sweren his prayer? Thr ough what circumstances was

thi s pr omise fulfilled? What did Pau l have to do in an

th is? What co mp anio ns accompanied

P au l ? Were t her e ot her pri soners? What centu ri on had cha rge of th e

pri so n er s? vVha t was "t he Augustan band"? To wh at p lace was the ship In

which t hey embarke d going? How, th en , did the ce nturion ex­

pect to reach Italy? Where did th e ship touch, and

what was P a ul a11owed to do? H ow did Paul gain t he fa vor of

the officers w ho h a d him in cha rg e ?

Nea r what Island did the ehlp sail?

What ls th e " lee" of an Island? Why did the ship see k shelter

under the lee of Cyprus? Along what sh or e did it eall, and

whY? W here d id th ey ch ange sh ips ? , -Vhat ship did they take? How far was It fr om Myra to

Cnldus?

Wh at shows t ha t the voyage was ha r d and d ifficult?

What lee d id th ey next seek? N ea r w hat cape did they pass ? On which s id e of th e islan d did

th ey sa il? To what harbor di d they come? Why was It diffic ult to sa il near

the isla nd ? H ow lon g did th ey r emai n at Fair

H avens? T 'l what co nclu sion did all co me

as r, •gards the voyage ? What time of the yea r was It? Wha t advice did P a ul give here? What did th e ma j ori ty decid e to

do? ,, :h ere was Pho enix ?

13 VVhen did th ey dec ide was a fa ­vora ole tim e to start?

l4 ,v 1iat liappened soon a fter th ey h ·ft Fair Hav ens?

Wh a t does "E uraqull o" m ean? 15 W hat were th ey compelled to al ­

low th e ship to do? 16. 17 Unde r th e lee of w hat Island

did they run? Wh a t three precautionary thing s

w er e don e there? Into what w er e they afraid of

running? What t hen wa s th e ship left to

do? 18, 10 What did the y d o the next

morning? W ha t did they do on the third

day? 20 How long did the storm continu e?

Why could the y not tell where they were?

Of what did all despair? 21 What showed th ei r deep a nxi e ty?

Had they tal{Sn Paul's advice , what would have been the re-

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LESSON XI ELAM'S NOTES DECEMBER 13, 1925

suit? ·w ha t impress es us with Paul's

co mm on sense as we ll as faith? ,/\Thy did he ex hor t a ll to be of

goo d cheer? 3U-32 In th e goodness of God , in

what dire ctio n hacl the ship been driven?

What did they do when th ey di s ­cov er ed they were n ear ing som e lan d ?

Why d id the sailors think the ship could not stand?

In what w.ay did th ey att empt to forsake the ship?

Who discov ered th eir effo rt s? What did Paul say was necessary

to the sa lvatlon of a ll ? What did th e so ldi er s do w ith the

boat? Where ts th e spir itual safety and

sa lvation of a ll ? ''Vhat should be cut off today?

S3-37 What did Pau l ex hort all to do?

Why was it n ecessa ry to take foo d?

Of what did Pau l assure them?

W hat did Pau l th en do'! vVhat had been Paul's former ex ­

perience in ship wreck s? How many were on board this

ship? How was th e ship furth e r light ­

ened? 38, 39 What was dis cover ed in day ­

light? What did all dec id e was best to

do '/ 40 vVhat preparat ion was m ade for

this atte mpt? \ \Thy did Pau l on th e pr ev ious

night requir e th e sailors tu r e ­main on the ship?

41 Int o what place was the shiJl run? \\That n ow was its condit ion 'I

4 2 ,Vh at did the so ld iers adviRo was best to do with the prison•,rs?

,:3 \Vhy ·would tile centuri, , n not a l­low this to be don e?

What did h e command to be d one to prevent th e escape of the prisoners ?

H How did a ll escape to lan d? On what island were th ey ship ­

wrecked?

LESSON XI-DECEMBER 13

PAUL IN MELITA AND ROME R ead: Acts 28: 1-31. Lesson T ext: Acts 28: 16-24, 30, 31. ACTS 28. 16 And when we entered into Rome , Paul was suf­

fered to abide by himself with the soldier that guarded him. 17 And it came to pass, that after three days he called together

those that were the chief of the Jews: and when they were come together, he said unto them, I, brethren, though I had done nothing against the people, or the customs of our fathers, yet was delivered prisoner from Jerusaleq, into the hands of the Romana:

18 who, when they had exam ined me, desired to set me at liberty, because there was no cause of death in me.

19 But when the Jews spake against it, I was constrained to ap• peal unto Caesar; not that I had aught whereof to accuse my nation.

20 For this cause therefore did I entreat you to see and to speak with me: for because of the hope of Israel I am bound with thi1 chain .

21 And th ey said unto him, We neither received letters from Judaea concernin g thee, n or did any of the brethren come hither and report or speak any harm of thee-

22 But we desire to hear of thee what thou thinkeat: for u con· cerning this sec t , it is known to us that everywhere it is spoken against .

23 And when the y bad appointed him a day, they came to him into hla lodging iii itreat number; to whom he expounded the matter, testifying the k in gd om of God, and persuading them concerninJ Jesu s, both from the law of Moses and from the prophets, from morn· ing till evening.

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DECEMBER 13, 1925 1• OURTH QUARTER LESSON Xl

24: A nd some believe d the th ings whi ch we re spoken, and &ome di sbelieved.

30 A nd he abode two whol e ye ars in his own hire d dwelli ng, and re ce ived all that w en t in unto hi m,

31 pre achi ng th e ki ngdom of God , and tea ch ing the th ing s con ­ce rning the Lord Jes us Christ with a ll bo1dne u, none forbidding h im.

Golden Tex t-"! am not ashamed of th e gosp el: for it is the power of God unto salvation to every one that believeth ." (Rom. l : . 16.)

Tim.e- A.D. 61. Place- Rome . Perso- Paul. Devotional Reading - Rom. 12 : 1-8. R ef erence Material-Rom . 1: 8-17; 16: l-20. Hom e Reading-

D ec . 7. M . Pa ul in Melita . Ac t s 28: 1-1 0. 8. T. Paul in Rom e. Ac t s 28: 11-1 6. 9. W. Pau l P r eac h es in Rome . Ac ts ~8 : 17-23.

10. T . Pa ul ·win s Conv ert s to C hri st. Acts 28: 24 -31. 11. F. Pa ul vVrit es to th e Rom a n s. Rom . 1: 1- 12 . 12. S. L ove t he Fulfilling of th e Law. R om. 13: 8-H. 18. S. Se lf -d edic a tion n ot Se lf -co n ce it . Rom . 12: 1- 8.

HELPS AND HINTS FOR TEACHERS Geographical notes are given in the body of the lesson.

From Melita to Rome Acts 28: 1-10 states wha t occuned during Paul' s thre e-months'

stay on the island, Melita. Th e inhabitants were excee dingly kind to all; especially so was Publiu s, th e ruler . Paul there was the . ame good and true and great man that he was everywhere .

(Verses 11-15.)

When the winter season was over and danger s of sailing had passed, Pa u l and all, who with him were shipwrecked on Melita resumed their voyage in another "s hip of Alexa ndria. " Caught in the same storm which wre cked the one that bore Paul, this ship prudently "wintered in the island." It , too, was probab ly loaded with wheat for Italy. Its sign was "The Twin Brothers"-Caster a nd Po llux (mythica l gods, supposed to be ' t he sons of Ju piter) , the guardians of sailors . For a ship to bear this name, or the images of these fab led gods, was cons idered a good omen .

Leaving Melita, the ship went north about eig hty miles and touched at Syracuse, on the island of Sicily, wh ere it remained t hree day s. It tou ched here pr oba bly to attend to some busi ness, such as putting out freight; if not for t h is rea son, then because of unfavorable winds.

The ship encountered some diffi ·ulty in sailin g from Syracuse to Rhegium; hen ce t hey "made a circuit, and arr ived at Rhegium." Remaining ther e one day, a favorable "south wind sprang up;" and in twenty-fo ur hour s t hey were at P uteoli, one hundred and eighty miles from Rhegium. Here they landed. This was the principa l port south of Rome. Pau l and the saints with him found brethren

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LESSON XI ELAM'S NOTJ<~S DECEMBER 13, 1925

here. These, like the ones in Rome, had probably learned the gospel from those who returned from Jerusalem after the day of .Pente­cost, mentioned in Acts 2 (see verse 10). However, we cannot be certain of this. These brethren entreated Paul and those with him to remain seven days, which would include Lord's day, when Paul could meet with them to eat the Lord's Supper. It was kind­ness in the centurion to allow Paul . to remain so long.

"The journey from Puteoli was over a paved road, which was a branch of the famous Appian Way that led from Rome to Brundu­sium, the mop.em Brindisi. The space is now traversed by a rail­road. This main road was reached at Capua, thirty-tl1r-ee miles from Puteoli, whence the route lay along this road to Rome, the whole distance by land, being about one hundred and fifty miles." (McGarvey.) For a description of the Appian Way, see some en­cylopedia.

When the brethren at Rome heard that Paul had ·landed and was on his way to that city, they went out to meet him. There were two companies--<>ne meeting him at a town called "The Market of Appius,'' or "Appii Forum," forty-three miles from Rome; the other meeting him at a village called "The Three Taverns ," twelve miles nearer the city-"whom when Paul saw, he thanked God, and took courage."

In these companies were numerous old friends whom Paul knew in other countries and whom he salutes in the last chapter of his Roman letter. Brother Lipscomb suggests that they had preceded Paul to Rome to make a united attack upon that city with the gos­pel. Paul's heart beat gladly, and he was filled with gratitude to God to see them again and to meet other saints.

We can easily imagine that he related to them his trials before the Jews and the Roman rulers in Judea and the thrilling events of his voyage.

EXPLANATORY NOTES

Paul's Reception by the Authorities at Rome

16. As a matter of course, Paul, as a prisoner, was delivered by Julius and his soldiers to the proper authorities; but Festus had sent no charge of any crime against ,him, "the chief of the Jews" there had heard no harm of him or received any information from Judea concerning him •(verse 21), and he had gained the confidence and won the favor of the centurion and soldiers during the long and perilous journey, who no doubt spoke of him most favorably to the authorities; hence he was allowed the greatest liberty, and "was suffered to abide by himself with the soldier that guarded him." At Jerusalem he was at first bound with two chains between two soldiers (Acts 21: 33); on the voyage, it would seem from the circumstances mentioned, he was released sometimes from chains altogether; and now at Rome he is bound with only one chain (Acts 28: 20) and permitted to abide "in his own hired dwel­ling" (verse 30) instead of in the prison. "The soldier, as we see in the remark, 'I am bound with this chain,' was chained to him day and night. The guard was changed, according to universal custom, every three hours, unless an exception was made to the sleeping hours in this particular case." (McGarvey.)

314

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DECEMB.l.'R 13, 1925 FOURTH QUARTER LESSON XI

17. "After three days [or just as soon a s it was set tled what would be done with Paul] he call,ed together those that were the chief of the Jews [or their rulers]." " It would seem that bis bitter experience with the Jews would have warned him to beware of them; but, tru e to the gospel ord er that th e Jews were fir st to be prea ched to , and with an unfla ggi ng zea l in preac hing J esus as the Christ" (Lip scomb) , he did this. Bes ides , since he had been accused by the Jew s in Judea , the se at Rom e would na turally suppose he was guilty of some crim e ; and since he him self had appealed to Ca!sa r, they would conclud e that he, in turn , had something of which to accuse hi s nation. He des ir ed to r emove such wron g im­pressions , to state hi s case frankly and fair ly to th em, that he mi ght stand before them in his own true light and the more succe ssfull y preach Christ to them. H e fir st told th em of his arrest at J eru­salem by the Jews , "t hough I had done nothin g against the people [the Jews], or the customs of our fathers, yet was delivered prisoner from Jerusalem into the hand s of the Roma ns."

Paul Adjudged Not Guilty by the Romans 18. One point in hi s favor was t hat wh en the Roman s examine d

him , t hey found "no cause of dea th" in him and desire d to set him at liberty. Durin g all his trials , as we have see n, he was adjudged "not guilty."

19. He would have been set at lib erty by the Roman rulers, had not the Jews spoke n again st it .

Paul did not r elate here how the J ews at diff erent time s had wickedly plott ed to kill him. He wa s not seek in g vengea nce, and was not there to lay complaint against his coun trymen. He "was constrained to appeal unto Giesar" for the r eason he states, and not that he intended to accuse hi s nati on of aught. This was another strong point in his favor-that is, he was not there to retaliate or to seek vengeance .

Paul appealed to the civil. authoriti es at times for protection, but never for vengeance . He nev er sued any of hi s mali ciou s enemies for slander , false impri sonment, or any other kind of unjust and illegal ' treatment . "R ende r to no man ev il for evil. . . . Avenge not yourselves, beloved, but give place unto the wrath of God: for it is written , Vengeance belongeth un to me ; I will recomp ense , saith the Lord ," etc. (Rom. 12: 17-21.)

20. He was there as a prisoner in bonds. and this very fact created suspicion of guilt and cast serio us r eflections upon the great cause which he r enr esented; hence it was wise to brin g out the two points mentioned above: (1) He had been adjud ged "n ot guilt y" by the Roman ruler s in eve ry t1·ial befor e them; (2) he had appeal ed to Gresar only for nr otec tion, and not that he exp ected to accuse hi s nation of any mistreat ment. Th en, why was he a prisoner? He stat ed the case cl.earlv. as he had done before in hi Q trials: "Because of the hope of Israel I am bound ,vith this chain." Israel had the hope of a Saviour and resurrection, and this had been fu lfilled in Jesus of Nazareth.

21. Th_ey had doubtle ss heard of P aul. as th ev had hea rd of the " sect" everywhere spoken a~a inst; but they had received no letters or aut hori tat ive stat ements from th e J ewish authorities in

~15

•

LESSON XI ELAM 'S NOT ES DECEMBER 13, 192 5

J erusalem concerning him , and non e "of the brethren" had come from there to Rome to "report or sp eak any harm" of him. Th e J ewish br ethr en on board th e ship had spo ken no har m of him .

22. Th ese rulers had he ard of "this sect . eve rywher e . . . spo ken against," and des ir ed to hear Paul. If before thi s t hey had refus ed to hear th e gospe l t hr oug·h prej ud ice, Paul's course had overcome thi s, and they were now w illin g at least to hea r .

On account of ev il report s an d pr ejudi ce, some will not now even hear when one see ks to prese nt on ly th e tr u t h .

Everywhere the Jews had spoken against Chri st ian s, and now the pagans had begun to do so, p·reparing the way for t he grea t pel'Sec ution which soon came unde r Nero.

A s to the belonging to a "sect," Paul sa id · before t hi s: "But this I confe ss unto th ee, th at a ft er the Way ·whi ch th er call a sec t , so ser ve I the God of our fat hers." (A cts 24: 14.)

Thi s "Way" to-day is not divid ed u p into c lashing, ,ia rrtn g , and warr in g sects a s opp os ite to one a not her so metim es as t he poles a nd as diff ere nt as day and n ight. J es us says: " I a m the w ay, a nd th e truth, and the life: 110 one comet h unto t he Fat her , but by me. " (John 14: 6.) Chri st pray ed that hi s di sc ipl es ma y all be one. (Jo hn 17.)

The Jews Hear Paul 23. A da y wa s appointed, and "they cam e to him into hi s lodging

in g reat number." Thi s "lodgin g" wa s " hi s ow n hired dwelling." ( Acts 28 : 30.)

Paul pursued h is usual cour se to convince hi s hea r ers that Je sus of Nazareth is the Messiah-first , to show by t he Old Testa ment, or the Scripture s, that the looked-for Me %iah mu st suffer, di e , rise from the dead , and ascend to h eave n; and, seco ndly , that Jesus of Nazareth h ad fulfill ed a ll th ese prop hecies and promi ses , and hence is the Chri st the Son of God. (A ct s 17: 3 .) This course Jesus pur sued, and hi s conclu sion was that if the J ews believed tne Scriptures, t hey mu st r ece ive him as t he Mess ia h . (Jo hn 5 : 39-47; L uke 24: 44-47.)

This work was conti nu ed a ll day-"fro m mor nin g t ill evening." 24. The re sul t of Paul's ea rn est and fa ithful effort among the

Jews in Rom e was s imil ar to that in man y pla ces: "So me believed the thin gs which were spoke n , and some di sbelieved." Th e expression, "they agree d not a mong th emse lves" (Ac t s 28 : 25), show s that they discussed thi s gr eat question, an d tha t . becau se of their expressions of unbeli ef. Paul applied to th e unb elievers t he language from Isaiah (6: 9, 10) given in Acts 28: 26, 27, whi ch r ead. Thi s passage is applied by J es us to the Phari sees who r e,iected him (Matt. 13: 14, 15) and by John (12: 40, 41) and by Paul to th e J ews . (Rom. 11 : 8. ) They wer e 1·espons ibl e for t heir unbelief. Th ey closed their eyes, s top ped th eir ears. would no t lear n , and wo uld not turn to Jesu s. Th ey thems elve s had made their h ear t s g ro ss. With this dut y dischar ge d, P a ul was ready to begin wo rk among the Gentiles.

The End of Paul's Career 30. 31. Th ese verses bring t hi s interesting hi story of Paul to

a sudden close. Thi s work of "oreaching the kin gdom of God, and teac hin g th e t hin gs con cerning t he Lord J esus Chri s t ," to "a ll t hat

~16

DECEMBER 13, 1926 FOURTH QUARTER LESSON XI

went in unto him" "in his own hired dwelling" continued "two whole years" "with all boldness, none forbidding him." He preached the whole gospel without restraint to all sinners, and taught all Chris­tians to be faithful in observing all things that Jesus had com­manded. He not only did' this, but sent messengers and wrote letters in the meantime to churches and individual Christians .

The church in Rome and the churches elsewhere contributed to Paul's necessities in paying rent and suppl ying him with the nece s­saries of lif e. The church at Philippi was one of these. (Phil. 4: 10-20.) Messengers to other churches mad e known his "affairs" and "all things" to them. ( See Eph. 6: 21, 22; Col. 4: 7.)

This imprisonment at Rome, overruled by the Father in heaven, turned out "unto the progress of th e gospel." Th erefore, Paul says, "So that my bonds became manifest in Christ throughout the whole pretorian guard, and to all the rest" (Phil. 1: 12, 13), and even reached "Cresar's household" (Phil. 4: 22). Thi s "preto rian guard" was the imperial guard, which camped ju st outside the city, and whose business it was to guard the emp eror and the prisoners to go before his court. Changing soldiers so often during the day for two whole years would cause a great many to hear the gospel preached by Paul. During this time he conv erte d F'hilemon's ser­vant and sent him back to his master, offering to pay Onesirnus' indebtedness to his master. Read Paul 's let t er to Phil emon.

"It is singular that he remained a pri soner in Judea over two years, for several months on the voyage, then two full years a prisoner at Rome, making a period of between four and five years that he was in chains ["an ambassador in chains"-Eph. 6: 20] , without a charge or accusation against him. Such a case is sini;i:ular and strange. It was God using the wicked rulers to protect Paul. Had he been set free in Judea . he would have been murdered by a mob. In Rome he was the prisoner of the government. As such, none dared molest him. Yet while thus protected, he was allowed freedom in preaching the gospel to all in Rome, from the emperor's household to the poore st slave to be found in the city . God us ed the wickedness of the Jew s and the timeserving policy of the ruler s to protect him while preaching to nation s that sent their citize ns to the cap ital of the world." (Lipscomb.)

QUESTIONS Give the subject. Repeat th e Memory Vers e . Repeat the Golden T ext. Give the time, place. and persons. Did you read the Devotional

Reading? Did yo u read the Ref er ence Ma­

terial? Did you read th e Home Reading ? \Vhen did Paul and his company

sail again for Rom e? ()n what ship? What was Its sign ? Why this?

1;; Where did the ship flrst tou ch ? How far was that from Melita ? Where did they next stop? Where did th e sh ip la nd? How far i ~ f ha t from Rh eg ium?

317

How did the ship r each that place so soon?

,vhom did they flnd ther e ? What did the brethren entreat

Paul to do? In what was the kindness of the

centurion manif es ted? Ov er what r oa d did they travel

from Put eoli to Rome? What was the di sta nc e? ,1/ho met Paul , and at what

plac es? \ \Ther e were these places? Who were doubtless In th ese com ­

panies? What efte c t did meeting thes e

brethren have upon Paul? 1 6 What disposition was made of

Paul as a prisoner? Wh y was h e aJlowed such liberty?

LESSON XII ELAM 'S N OT E :-; DE CEMBE R 20, 1925

H ow often w ere his guards changed?

I 7 W110m d id he call t og ether aft er thr ee days?

Give his d itrere nt reasons for . s ee king this conference with the

Jews ftrst . 18 What point was in his fayor ? 1 9 Why, then , wa s h e n ot set at

liberty? Did h e appea l to Caesar as a mat­

t er of vengeance? What do es the New T esta me nt

teach on the subj ect of n ot seeki ng vengeance?

lO ,vh a t two points did P a u l make clear?

Th en why did he appeal to Caesa r?

Fo r what was he a pr eac h er? How was "th e hope of Isra el" to

be r ea lized? n What reply did the .Tew s ma ke to

Paul? 22 Of what had th ey h ea rd, and or

what would th ey lik e to hea r more ?

What did Paul say on a noth er oc ­cas ion about the sects?

Are God 's ch ildr en divided today into warring sect s?

23 What arrang em ents were made for a m eetl n&'?

Who came? Of wh at d id P a ul speak? How did he prove that J es us is

the Chri st? H vVhat was th e r esult of this meet­

ing? What scripture did P a ul app ly to

lhe unbelievers? To whom did h e say he would

preach ? :io, 81 What did h e do In his ow n

hir ed hous e ? R ow long did this cont inue? Who heard the gosp el during this

tim e ? Wh a t else did Paul do in the

meantime? ,Vh ose slav e was conve rt ed? How w a s Pau l sustai n ed an d his

r ent pa id during th is time? How did chur ch es learn of Paul's

a ffairs? \\That did God over rul e for Paul's

good a nd for the fur t heranc e or the gospel?

LE SSON XII-DECEMBER 20.

PAUL'S SUMMARY OF HIS LIFE L esson Tex t: 2 Timothy 3: 10, 11; 4: 6-18.

2 TIMOTHY 3. 10 But thou didst follow my teaching, cond,!lct, purpose, faith, longsuffering, love, patience,

11 persecutions, suffer ings; what things befell me at Antioch, at lconium, at Lystra; what persecutions I endured: and out of them all the Lord delivered me.

2 TIMOTHY 4 . 6 For I am already being offered, and the time of my departure is come.

7 I have fought the good fight, I have finished the course, I have kept the faith:

8 henceforth there is laid up for me the crown of righteouanell, which the Lord, the righteous judge, shall give to me at that day; and not to me only, but also to all them that have loved his ap• pearing.

9 Give diligence to come shortly unto me: 10 for Demas f9rsook me, having loved this present world, and

went to Theasalonica; Crescens to Galatia, Titus to Dalmatia. 11 Only Luke is with me. Take Mark , and bring him with thee;

for he is useful to me for miniaterinir. 12 But Tychicus I sent to Ephesus . 13 The cloak that I left at Troaa with Carpus, brlnir wb•11 thou

comest, and the books, especially the parchments. 14 Alexander the coppersmith did me much evil I the Lord will

render to him accordinir to bis works: 15 of whom do thou also beware; for he greatly withstood our

words . 318

DECEMBER 20, 1926 FOURTH QUARTER LlilsSON Xll

16 At my firat defence no one took my part, but all foraook me: may it not be laid to their account.

17 But the Lord atood by me, and atrenathened me J that throuah me the meuare miaht be full:, proclaimed, and that all the Gentile• miaht hear: and I wu delivered out of the mouth of the lion.

18 The Lord will deliver me from every evil work, and will aave me unto his heavenly kingdom: to whom be the rlory for ever and ever. Amen.

Golden Text-- "I have fought the good fight, I have finished the course, I have kept the faith." (2 Tim. 4 : 7.)

Time- A.D. 66. Places-Rome and Ephesu s. Persons -Paul and Timothy. DevotiO'nal Read ing-Rev. 21: 1-7. R ef erenc e Material-Rom. 8: 31-39; 12: 1, 2; 1 Cor. 15: 6-7. Home Reading-

Dec. u . M. P a ul's Summary of His Lif e. 2 Tim . 3: 10, 11; 4: 6-1 8. 16. T. ::<a u! th e P ers ec ut or. Acts 7: 64-8: 8. 16 . W . T11e Co nversion of Saul. Acts 0: 1-9. 17. T. 8a u l Ca lled of God t o Preach. Gal. 1 : 11-24. 18. F. Pre.aching and T eac hing at Antioch. A cts 11: 19-80 . 19. S. Th e Ap o ·ti e to the Gentiles. Acts 18: 1-8; U-62 . 20. S. Th e Crown of Righteousness. Rev. 21: 1-7.

HELPS AND HINTS FOR TEACHERS This Epi stle to Timothy was the second one written him by Paul

and the last one Paul ever wrote. We have seen that Timothy became a Ch1·istian on Paul's first

missionary journey through Asia Minor, and on Paul's second journey through that region Timothy became Paul's companion in travel and work. (Acts 16: 1-3.)

Timothy' s mother, Eunice, was a Jewess; but his father was a Greek.

Paul calls Timothy his "true child in faith." (1 Tim. 1: 2.) He was with Paul during his fir st imprisonment (Phil. 1: 1; 2: 19; Col. 1: 1; Phile. 1), and, a s would be inferred from Heb. 13 : 23, at some time was set at liberty .

Wh en Paul wrote both of these Epistles to Timothy, Timothy was at Ephesu s. (1 Tim. 1: 3 ; 2 Tim. 1: 16-18; 4 : 19.)

This Second Epistle to Timothy mentions some thin gs not recorded elsewher e--(! ) the nam es of Timothy's mother and grandmother (1: 6); (2) the falling away of some (1: 15); (3) Onesiphorus sought him diligentl y in Rome, found him , was not ashamed of him becaus e he was in chains, and refre shed him, as he did also in Eph­esus (1: 16-18); (4) Dema s forsook him (4: 10); (5) his reconcilia­tion to Mar k (4: 11); (6) the injury Alexander did him (4: 14); (7 ) a visit to Cor inth and Miletu s (4: 2ll) and one to Troas (4: 13).

319

LESSON XII ELAM 'S N OTE:s

EXPLANATORY NOTES Timothy Followed Paul

DE CEM I.IJ:m 2ll, 19 26

2 Tiru. 3 : 10, 11.- As Paul 's "tru e ,child in th e faith " Timothy. from the time he had left home a s a young man with Paul and Sila s on Paul's second miss ionary journey, had followed Paul's "teaching, conduct, purpos e, faith, long suffering, love, patience [steadfastness] persecutions, and suffering . Before he start ed on this journey with Paul (Act s 16: 1-3) Timothy had learn ed what Paul suffered at Antioch in Pi sidia and Iconium, and he wa s at Ly str a wh en Paul was stoned and dragged out of the city a s dead.

Paul SUIIJ S up many of his per sec ution s and much of hi s suffering in 2 Cor. 11: 16-33, which read.

Out of all these peril s, per secutions , sufferings and imprisonment s the Lord had deliver ed him. But in pri son now for the la st time , his martyr's death is at hand.

He adds in vers e 12 with mu ch empha sis: "Y ea, all that woulrl live god ly in Christ Je sus shall suffer per secution."

Preach the Word In verses 1-5 of this chapter Pau l charges Timothy to "preach

the word" and to "reprove, rebuke, exhort, with. all long-suffering and teaching," for the reason that some will not endure sound teach­ing, but will turn away from the truth. Also he exhorts Timothy to be thoughtful and suffer hardship s, and do the work of an eva n­gelist.

Thi s charg e should be a ss iduou sly followed by preach ers of to ­day. Th e r eason Paul giv es to Timothy for delivering such a charge exists alarmingly at pre sent . Many in the chur ch now, as then, "will not endure th e sound doctrine;" but turn away their ears from the truth and. turn aside unto fables." To "heap to themselves" such teachers, means there are very many such . How sad ly true this is. '1.jhe crying ne ed of the church and its imperative duty is "to preach the word ."

Paul Was Ready to Go 6. "For I am a lready being offered." This is one of the rea sons

given why Timothy should di scharge faithfully his duties. Paul would soon be beheaded; and Timothy, being left , would have even greater obligations re sting upon him. "Being offered" means, as in the margin, "poured out as a drink offering ." Death was imminent, and he knew not at what time he would be slain .

7, 8. But a s a soldier of th e c1·oss, he had "fo ught the good fight" ( see Eph. 6 : 10-19) ; as in a ra ce, he had "finished the course" (see 1 Cor . 9: 24-27; Heb. 12 : 1, 2); and through all trial s , persec u­tions , and perils of his most eventful life he had "kept the faith." He looked back over his life and servi ce a s a Christian with the greatest satisfaction and comfort; therefore he cou ld triumphan tly say: "Henceforth there is laid up for me the crown of righteo usness, which the Lord, the righteous judg e, sha ll give to me at that day."

Paul spoke most confide ntl y and certainly of his salvation in heaven . (2 Cor . 5: 1-10.)

32-0

D ECEMB ER 20, 1925 FOURTH QUA RTER L ESS ON XII

By a fa it hf ul obedien ce to God we a lso may have t he hap py a ss ur an ce of eterna l sal vat ion. Th is is the gra nd consumm ati on of a ll serv ice to God th r oug h fait h in J es us. We t hank God t hat Pau l al so adde d, "and not to me onl y , bu t al so to all t hem t hat have loved h is app ear ing ."

9-15. Whil e P aul 's exec u t ion was immin ent , yet he expe cted to see Timot hy befo r e i t too k p lace, and exhor te d Tim oth y to reac h Rome befo r e win t er . (See ve r ·es 11, 21.) H e in st ru cted Tim othy to ta ke Mark with h im t o Ro me, beca u e Ma rk wa s useful to P aul fo r mi ni ster in g . Also, Paul wan te d the cloak whi ch had been lef t at Tr oas , a nd especia lly t he par chm en ts. "On ly Luk e" was then with Pa ul. (Verses 11, 13. ) Demas had fo r sa ken h im, " havin g· loved t hi s pr esen t world ," and had gon e to Th essa loni ca. Paul warn ed Ti mot hy aga inst "Al exande r the copp er smi t h ." (See Acts 19: 33 ; 1 Tim. 1: 20.) Tych icus, P aul had " sent to E ph esus." (See Eph . 6 : 21. ) Cre scens ha'd gone to Galatia; T itus . to Da lmatia ; "Er ast us r ema in ed a t Cor int h ;" and Trop h imu s wa s left a t Mil etu s sick.

All Forsook Paul 16. " A t m y fir st defen se no one took my pa r t, but all for sook

me"- tha t is, at Pa ul 's fir st t ri al at Ro me when seized a nd impr isoned the second ti me. It is t hought t hat af t er hi s fir st imp r isonm ent a nd tr ia l a t Rome, P aul was set at liber tv . and, af t er several yea r s of labor , was aga in seized as a leader of Chri st ians, a second tim e im­pr isoned at Rome, tr ied th er e, and con demne d to di e. But he wa s not cond emn ed to di e imm edia tely or when t r ied on th e fir st char ge made aga in st him . Fr om t hi s less on we see he was in Rome some ti me du r in g hi s second impr ison ment.

So odi ous had N er o made Chri stiani t y, no man was fo und to de­fe nd P aul or fr iend to int er cede for h im.

Thi s r em ind s us of t he seizu re and c ru cifixion of J ew s, w hen eve n the apo ties for sook him a nd fled . "May it not be la id to t heir ac ­coun t ." Th is re mind s u s of the pray er of J esus on t he cr oss fo r the br ut a l soldi er s wh o ex ecuted h im , and St ephen 's pray er fo r t hose who stone d him .

P au l des ir ed that all who for sook h im mi gh t see th eir shame, r epent , exe r cise m ore gour ag e, and be sav ed.

The Lord Stood By Him 17. " Bu t the Lord stoo d by me, and st r engt hened me." Thi s

sta t ement is made in cont ra st with the one ab ove. Alth ough all hum an heln had fai led . God stoo d bv P aul , g-iving him cour aj!'e an d str engt h , thro u j!'h th e l)ro m ise!'l an d hope of the gos oel, t o make hi s own defe nse an d save him self from immedia te exec ut ion.

" Th at t hro ugh me t he mess ag-e mi Q"h t be full y pr ocla imed, and tha t a ll t he Gent iles mi rrh t hea r." In maki ng h is defense. Pau l oreac herl th e g:0s1Jel. and in th is way the Gent iles wer e enli g-h te ned. Of hi s fir st imnri sonm ent at Rome he ~a id th11t t hP thin gs whi ch ha d hal)pe nPd to him had "fa llen out. r a ther to t h~ fu rt h<>r ance of th e g-osnel." and that hr eth re n had hPPn enco11r ag:ed and emboldened ab undan th , by hi « bond s. (See Phil. 1 : 12-14 .)

"And T wa s clelivi>r ed 011t of t l, e mo ut h of the l ion ." Thi s means at lea st fr om imm edi ate destr uct.ion , and it may mea n also fr om

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LESSON XII ELAM'S NOTES DECEMBF..R 20, 1925

destruction by wild beasts, by which so many Christians at that time perished.

18. "The Lord will deliver me from every evil work, and will save me unto his heavenly kingdom." The body might be destroyed, but the soul-th e true man-would be saved unto the heavenly king­dom. This shows that Paul does not mean here that he thought the Lord would save his life from destruction, but would strengthen him and enable him to be true and firm against all evil designs to make him renounce Christianity, as some had done under such persecution, and be forever Jost.

What we know of Paul's life aft er his fir st imprisonment is stated a s follows: "Eusebius gives the early traditions of his last days, and states th e common belief of the early churches in the se words: 'After defending himself successfully, it is currently reported that the apostle again went forth to proclaim the gospel, and afterwards came to Rome a second tim e, and wa s martyred under Nero.' Hint iiJ the Epi stles and traditions supply all that is known or conjectured respecting thi s la st stage of t he apostle's ministry. It is suppo sed that on being liberated (writ ers do not agree as to the preci se order), he vi sited again parts of Asia Minor and Greece; went to Cret e and founded-or, more probabl y, strengthened- churche s ther e ; made his long-contemplated journ ey to Spain; wrote his Fir st Epistle to Timothy and his Epi stle to T.itu s ; after several years of effective labor , he wa s apprehended again as a leader of Christians; was brought a second time as a pri soner of Chri st to Rome; was tried there and cond emned to suffer death. His Roman citizenship exempted him from the ignominy of crucifixion; and hence, accordin g to uni­ver sal tradition, he was behead ed by the ax of the lktor . It wa s in the daily expectation of thi s event that he wrot e the la st of his Epi stl es. the Second Epistle to Timothy. It is in that Epistle - written as the aged servant of Chri st, looking back to his trials, all surm ount ed, and forward to the hour when he should soon 'be forever with th e Lord,' yet amid hi s own joy still mindful of the wel­fare of other s-that we hear hi s exult ant voice : 'For I am already being offered, and the time of my departure is come. I have fought the good fig-ht, I have finish ed the cours e, I hav e kept the faith: henc eforth th ere is laid up for me the crown of ri ght eousn ess, which the Lord. the ri ghteou s judg e. shall giv e to ml! at that day; and not to me only. but al so to all th em that hav e loved hi s app earing.'" (Lip scomb.)

QUESTIONS Giv e t h e subj ec t. R <'peat th e Go lde n T ext . Gi ve t h e tim e. pl ace . and pers on s. D iel ~-ou r ea d t h e D evotion a l

R ead i ng? Di el ~,ou r ea d th e R ef er ence Ma­

t et·ia l? Diel yo u r ea d t he H om e R eadi ng ? G ive a br ief accou nt of Ti1no thy's

lif e a nd wo rk. hi s m oth er' s a nd g r a nd m oth er' s names. wh o hi s fa th er w as. hi s ho1ne1 ·wn~, T'a ul ca l lC'cl him hi s "tru e c;hilcl in th f' f a i t h. " wh en h e accb m­pn ni <'d P a ul. wh a t l c tl <'t' f'nul w r ntf' him. wl1 f\ i-C w:-is hr- wh f'n

~ Hui wr ot e hir n? etc. " ' hat clue~ th e seco nd epist le con ­

ta in not rec orded e lse wh ere? 2 Tim ,. 3 : 10. 11 VVhat had Tim­

ot h ~· f oll ow ed i n P aul ? ,Yh a t h ad Pa ul suff er ed at

L ystra ?

322

Tn wh a t ch a pt er do w e hav e a su m n1a ry of P a ul' s persec uti ons a nd su ffe rin gs ?

, v 11a t had th e L ord done fo r P a ul in a ll t h ese?

, v ha t mu st h e wh o w ould Ji, ·e god l)· in C h r i~t J esu~ ~uff er ?

" ' ha t clid P n 11! chn r gf' 'l'irn ot h y t o pn'.'ac h ?

DECEMBER 27, 1925 FOURTH QUARTER LESSON XIII

In wh at way w as th i c harg e mad e mo s t so l emn?

Why mak e this so lemn charge? , ¥ha t is the cr y ing n eed of th e

church today in r eg ar d to pr eac hing?

T o what furth er cou r se clid Pau l urg e T imothy ?

G What r easo n does Pau l h er e give f or Tim ot hy's con tinuing faith -ful? -

i , s "\Vi th what expr essio n of sa ti s­f act ion do es Pau l h ere r evi ew his life?

What would be his r eward? "\V h a t shall be th e r ew a rd of faith­

ful servi ce on the part of all? l 0- J 5 ·why did P a ul d es ir e and ex­

pe c t t o see Tim ot hy before his ex ec u tion?

vVh om and wh ::tt clicl h e r equest Ti1n othy to brin g?

"\Vho had forsaken P au l ? "\Vho on l y w as with him ?

Against wh om did h e warn Tim ­ot hy?

Wl~y? ,v110 ,vere ,..rychi cus, Cre scens,

Titu s, Eras tu s. and Trophimus? :IG Wh a t is m ea nt h er e by Paul ' s

first d efense? ,vh a t i s m ea nt by none tak i ng

h is part? vVh at was Pa ul 's pr aye r for those

who forsook hin1 ? l 7 11-110 stoo d wi t h Pa ul ?

'.l'o what g·ood did God over ru le hi s impi-i so nm ent?

"\\/hat is m ea nt by being deliv er ed ou t of the m outh of th e li on?

From wh .at did h e sa y th e Lord w oulc.l deliv er him ?

"\Vhat w as the r es ult o f Paul's first impri so nm ent in Rome?

Giv e r easons f or thinking h e w as r lease d. v is it ed chur ch es he had es tablish ed a nd ot her plac es.

"\Yha t fin.a lly beca m e o f him ?

LE SSON XIII-DECEMBER 27.

REVIEW: FROM A THENS TO ROME R ead: Rom. 8: 31-39. Golden Text--" Being th erefore ju tifi ed by faith, we hav e peace

with God through our Lord J esus Chri st .'' (Rom. 5 : 1.) Devotional R eading-P salm 91: 1, 2, 9-16. Horne R eading-

D ec. 21. M. l'<,u l on :\Jars Hill. A c ts 17 : 22-34. 22. T . J•au l at Cori n th. Acts 18 : 1-11. 23. W. [ 'a u l's Far ew t:11 to the E ld er s a t E phesus. A cts 20 : 28-3 S. 24. T. Pau l' s Voyage and ' hi pwr ec k . A c t s 27 : 37 -44. 25. F. Th e "\Vis e M en and t he Sta r . Ma t t. 2: 1-12. 26. S. Pa u l i n H om e. Acts 2S: 11- 2 3. 27. S. Th e Sec urity of th e R ight eo us. Psa lm 91: 1, 2. 9-16.

Being inspir ed, and having suffered so cont inuou sly as Paul had, and ha ving been so oft en deliver ed by the hand of God, he could in all assurance of faith and blesse dnes of hop e mak e the declarations contained in the Reading Lesso n fo r this Revi ew.

Let all who st ud y these lessons so live as to rejoice in this faith and hop e.

· How encouraging, how preciou s, how excee dingly great are thes e promises of our God and Father.

Since t he le sso ns of t hi s quarte r embra ce Paul 's work at Athens , Corinth, Ephe us, and lesso ns from some of hi letters , it is very proper to close it with a missionary lesson.

A missionary is one sent on a mission. o man was ever sent on a greater mi ssion than Paul , or was ever mor e faithful to his mis sion. He was sent to th e Gentiles . Some of the lesso ns of this quarter emphasize thi s fact and g ive the scriptures which contain his mission. Who can g·ive them her e? Christ appeared to him to appoint him a mini ster and a witnes s both of the things wherein he had seen Jesus and of the things wherein J esus would appear to him after ward s, to send him to the Gentile s to ope n th eir eyes and to turn th em from darkn e s to light and from the pow er of Satan unto

323

LE SSON XIII ELAM 'S NOTES DE CEM BER 27 , 192n

God. Lesson X gives some of the hard ship s Paul end ur ed in fulfillin g his mission .

Some of the churches a r e fine exa mples in sending forth the word of God, or holdin g forth the word of life, and in supporting mi sion­a rie s. Paul tells the Cor inthian s t hat he robbed ot her chur ches, ta kin g wages of them while he preached the gos pel at Cor inth. Th e brethren from Ma cedonia sup plied hi s want s to some extent while at Cori nth. (See 2 Cor. 11: 7-9.)

Th e ch ur ch at Philippi had fe llowship with him in furth erance of the gospel from the day of it s or igin un t il he wrote t he P hilip pian letter from Rom e. (Phil. 1 : 3-5. ) After the origin of th e chu rch at Philippi by the conv ersion of Lydia and her household and th e jailer and hi s household , P a ul wen t t o Th essa lonica, another city of Macedonia, about a hundred mil es southw est from P hilipp i. For t h1·ee Sabbath da ys he r easoned with the J ews out of t he script ures, a ffirmin g and provin g th at J esus is the Christ. (A cts 17: 1-3. ) While there, the church at Ph ilippi "sent t ime an d again" to him such supp ort as he needed. ·when he left ther e and went to Athens a nd th ence to Cor in th for eighteen months, this church contributed to hi s support. And wh en a pr isoner in Rome, t hey sent b~r one of their own memb ers, Epaphroditus, a contri buti on to him. (See Phil. 4 : 10-12; 2 Cor. 11: 7-9 .) Paul at the beg innin g and Luke, who re ­main ed at Philippi, ta ught this chu rc h both to do mi ss ionary work and how to, do it.

The mon ey, or support , was sent directly to the missionary; th e church kn ew who rec eive d it, and th e mi ss ionary knew whi ch church sent it, acknow ledged th e receipt of it, and expresse d thanks both to t he chur ch and to God.

Th e chur ch at J eru sa lem sent Barnaba s forth as far as Antioch. (A cts 11: 22-24.) From the chur ch at Antioch, in Syria , Paul and his c-omp a nions went fo r th, an d to it th ey returned and reported. (Acts 13 : 1-4; 14: 27; 18: 22.) Th e chur ch at Antioch sent reli ef to th e poor sa int s of Jud ea by Barnab as and Saul, and th ey turned it over to the elders. (Acts 11: 27-30.) Thi s chur ch also sent P aul , Barna­bas, and others to t he churc h in J er usa lem to inquire about the circum cision of the Gentiles. Th e apos tl es, eld er s, and the whol e chur ch consi dered t he question and made the decision. (Acts 15.)

All the se examples show clearly that in all work of th e church , and the consideration and set tl ement of questions, no other organiza­tio n, with officer s and expense, was necessary, none was used, and all the work was don e through the church.

The church is the pillar and gro und of the truth (1 Tim. 3: 15), the mani festation of God's man ifold wisdom (E ph . 3: 10), and in it and in Chri st glory and honor mu st be given to Goel "un to all ge nera ­tions forever an d ever." (Eph. 3: 21.)

Chur ches co-operated-t hat is, they worked toget her fo r t he ac­complis .hm ent of a certain purpose as differ ent chur ches supp ort ed Paul an d ma ny Gentile chu rches contrib uted at the same time for support of poor J ews of J eru sa lem ; but th ey had no genera l meet­ing s or confer ences of th e elder s of these diff ere nt congregation s. No such meet ing was eve r held in Ne,v Test ament times with New Testament churches. On the contrary , the church which was not able to do certain work alone sent its messe ng er or mess engers , to other congregations to lay the work before th em to r equ est their

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DECEMBER 27, 1!)25 FOURTH QUARTER LESSON XITT

assistance and to ·ti r them up to do it. Thi s is made clea r in 1 Co1·. 16: 1, 2; 2 Cor. 8 and 8.

It is not true that cooperat ion impli es organizat ion; because, a s we have seen, the ch ur ches of the New Te stament cooperated, but had no organization other than the chu rc h in a given pla:::e. Any organiza­tion of the elders, deacons, and other memb er s of diff erent congrega­tions for any good work is a step in the wrong direct ion .

Chu rc he s now, in order to be modeled and to work after this divine pattern, must r ea lly do this an d other work. Faith without works, theory without practice, is dead. To know how to do mis ­sionary work or any other good work, and to do it not , is sin.

QUESTIONS G ive th e su !Jjec t. R epeat the Gold n T ext. T o wh a t did Pa ul l ook? Xam e th e th i ngs w hi ch Paul en ­

du1·ed for C hr is t's sake? N am a th e pl nces in which Pau l

pr each ed during this quart er. '\Yhat wa s don e a t Athens? '.ro what p lace did h e go ne xt? How long was h e th er e ? What wa s t h e r es ult of his

pr ('aC'hi ng th er e ? 'J'ra ce his j ourn ey from Cor inth

to J rusal em. \Vh at bef ell him at J eru sa l em? ,Vhy d o th ese lessons furnish

gooll mi sionary l esso ns? \Yh o is a nri ssion a ry? K .am e th e sc riptur es whi ch give

Paul 's com mi ss ion to th e Gen ­t il s .

,~h o h olp 0d t o supp ort Paul at Corinth?

325

Gh ·e, in ord er, what t h e c hur ch a t Phi lippi did toward support ­ing Paul.

Give o th er chur c hes from which 1weac her · w ent forth and t o whi ch th ey mad e report.

T o whom was th e m oney to h elp the poo r of Jud ea deliv er ed?

\\'ha t organ ization on ly was us ed fo r a ll this work?

\\ ' hat in stituti on shows the wis ­dom of Goel?

rrhr ough wh a t a nd ,vh o1n 1nu st gl or ~· bo giv en to Goel for ever?

How c,111 co ngregat ions co-o per­ate in doing a ny scrip tura l ,vorl<?

Giv e examp l es. \Yhat w ould be his r ew a rd? t ~11w t hcse qu estions co v er lh e

lessons fnr thi~ qua r ter , qu cs ­lion~ on each I :-.sson ar e om itt ed .]